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/r94? 



SOD 



THE MYSTERIES OF ADONI. 



BY S; F< DUSTLAP, 

AUTHOR OF " TESTIGES OF THE SPIRIT-HISTORY OF «MAN. 



"I snow you a Mystery— the 'wisdom of God' in a Mystery— the hidden- 
wisdom !"— 1 CoK.Ji., 7; xv., 51. 



)y 



W I L L I A M S A NT D NORGATE, 

14, HENRIETTA STREET, (WENT GARDEN, LONDON; 

AND 

20, SOUTH FREDERICK STREET, EDINBURGH. 



M D C C C L X I , 



JrfZ 



J*c i/,/t&i> N^te 



DISTRICT ttEUK'8 CFFlCEj 

sDnm;KX 



w 






Entered, according to Act of Congress, in the year 1860, by 

S. F. DUNLAP, 

In the Clerk's Office of the District Court of the United States, foi the Southern District of New York. 



W. H. TiMtfON, Stereotyper. 



PREFACE 



"The same thing which is now called Christian reli- 
gion existed, says St. Augustin, among the ancients. 
. . . They have begun to call Christian the true 
religion which existed before." — Pauthier, La Chine, 
I. 117. Our subject is the pre-historic Jesus, the 
Secret Gathering, the Mysteries of Religion and 
the Religion of the Mysteries. A column of matter 
borrowed from the Mysteries is here directed upon 
Judaism ! To connect the Mosaic Religion with the 
Mysteries is to wrest from the Church its position, 
and to show that the Old Testament is the result of 
human efforts, — the progress which God inspired the 
human mind to attain in the midst of the ancient 
civilization ! The Old Testament is the first offshoot 
from the Mysteries ; the New Testament is the second. 
The Old Testament is the work of the Reformed 
Judaeo-Phcenician, or Rabbinical Church — the New 
Testament is the Essene-Nazarene Glad Tidings ! 
Adon, Adorn, Adorns, called also Bol, was the Deity 
'in both the Old-Phoenician and the Judaeo-Phoeni- 
cian styles of worship. 

The Hebrew Religion stepped out from the noblest 
side of the Dionysus-worship, influenced, no doubt, to 



m 



IV PREFACE. 

some extent by Persian and Babylonian ideas, but 
still retaining the Phoenician impress. The name of 
the Phoenician Highest God is Bal, Bol, Bui, Sadak, 
Suduk, Adorn. This last is the Phoenician-Greek 
Adorns, the Phoenician-Hebrew Adon, Adoni, Zadak 
(Jupiter), Zadik (Just One). It is true that the 
Rabbins and the modern clergy call the Hebrew 
God's name Adon#i; but before the Rabbins added 
their points to the text the Old Hebrew letters were 
Adni (Adoni). The Hebrew tod (i) occupies the 
same place in the Phoenician-Hebrew alphabet that 
iota (i) occupies in the Greek ; iota in Greek was 
never read ai, but i. So the Greek fixes the Phoe- 
nician (being derived from it), and the Phoenician the 
Hebrew. 

This treatise attempts in part to restore some of 
the Jewish Scriptures as they were prior to Musah, 
or, before the last Revision of the Sacred Statutes ; 
and it will enable the reader to form some concep- 
tion of the state of the Jewish ideas before that 
Revision of the Scriptures appeared which goes under 
the name of Musah ! That there were other statutory 
scriptures in vogue prior to this Revision we doubt 
not ; and that they may have borne the name of Bal, 
Mus, Moso, Musaiah (Musaeus), or some other myth- 
ical name, is not impossible. Nay, we believe that the 
name of Musah was given to laws or writings earlier 
than the Pentateuch (?). It is remarkable that Jo- 
sephus explains the Hebrew customs, no matter how 



PREFACE. V 

ancient according to the Bible, by those of heathen 
nations in the first century. 

We ought to esteem truth to be the strongest of 
all things, and that what is unrighteous is of no force 
against it. — Josephus, Ant., Book xi. 

The truth will make you free ! — John, viii. 32. 

" American History knows but one avenue to suc- 
cess in American legislation — freedom from ancient 
prejudice!''' — Bancroft, II. 145. 

" The Lord has more truth yet to break forth out 
of his holy word ! Luther and Calvin were great 
and shining lights in their times, yet they penetrated 
not into the whole counsel of God. It is an article of 
of your Church covenant, — that you be ready to 
receive whatever truth shall be made known to you 
from the written word of God. /,; — Robinson! s charge, 
July, 1620. 

This our second volume appears under another 
name which indicates its particular aim. Some few 
etymological facts will be repeated from the former 
treatise without repeating the authority already given. 
In this work the author relies on the authorities given 
in the previous volume. 

We generally change the Attic eta back again into 
the Dorian a (alpha), its ancient er form. Besides 
giving the reference from which an extract has been 
taken, we have usually added other interesting refer- 
ences ; connecting them by semi-colons immediately 
after the first authority. We use, as before, Dios as 



VI PREFACE. 

Deus. The words " Spirit-Hist." refer to u Yestiges 
of the Spirit-History of Man.' 7 In quoting Franck, 
our copy is Gelinek's German translation. "We insert 
by parentheses ; but some parentheses are the origi- 
nals. In writing we have used the expressions of the 
original, translating them literally into English. And 
the reader will take notice that what he reads is a 
literal quotation, notwithstanding the quotation 
marks are not inserted. It is a book written by 
quotations. We have taken the liberty of sometimes 
restoring the first h in Iahoh to its original ch ; and 
the second h to its primal s. S softens to h in Greece 
and Asia : Iachos, Iachoh, Iahoh. We have usually 
read the Hebrew square letters alone ; leaving out 
the more modern vowel-points, as they are often a 
Rabbinical commentary upon the ancient word. It 
was not difficult for an ancient Rabbin, Before Christ, 
to change a n into a ft ; and the popular reverence 
for anything "written" (scripture) prevented close 
criticism ; or it had been perhaps acquiesced in by 
the learned as an advance in idea, tending to an im- 
provement upon the old religion. 

The two books are one work ! It is necessary to 
fix this statement in the reader's mind. We have no 
wish to give an unfair reviewer the opportunity to 
cut our work in twain and then criticise each part by 
itself. Having made this preliminary observation, 
the burden is thrown on any censorious critic to show 
that he has fairly examined both volumes together. 




PREFACE. Vll 

It would certainly be requiring too much of an author 
that the authorities given in the first should all be quo- 
ted over again in the second ; more especially where 
they are massed in such numbers as to render this nearly 
if not quite impossible. It has been a peculiarity of 
this work, in both volumes, that the author accom- 
panies the statement of each fact by a reference to 
the authority for it ; the same as in a lawyer's plead- 
ing. The accumulation of authorities therefore be- 
comes necessarily very great, but not more so, we 
trust, than the importance of the questions demands 
at our hands. 

The author of this treatise is a believer in Revealed 
Religion — the Revelation by Power. That which 
the divinely-inspired Power in men has revealed is 
a Revelation unto us ! No matter what materials 
these prophets have had to work with, no matter 
that they have uttered it from within them — their 
improvement, if you please, upon modes of thought 
long passed away — still it is a Revelation to us ; for 
it is the Power of G-od manifested through man ! 
The last twenty centuries have not passed in vain. 
We have not to retrace our steps to the point of 
divergence between the religions of the ancient world, 
and to begin human life anew ; what we have won is 
ours ! We cannot go back again to the paths of 
Arabian thought ; for it is not given to us to taber- 
nacle in forms and customs which no longer live on 
earth. Our life is founded in the present ; and from 



Vlll PREFACE. 

it we must gather the sources of our own fruitful- 
ness. Let us act in accordance with our confession, 
and, being limited, let us confine our reasonings and 
our assertions respecting Grod's Providence to the 
facts within reach of human observation. Since God 
ordained these he intended us to take account of 
them. 

It is a rule of pleading that the attorney must state 
in his declaration only the facts out of which his 
cause of action arises. After the facts have been 
given the Court applies the law to the case. It is 
this rule which we have followed in our preceding 
volume, and continue to observe in this. We put in 
the facts, and Human Opinion, sufficiently educated, 
will pass judgment on them. 



INTRODUCTION. 



THE SOURCES OF MOSES AND THE PROPHETS. 



Moses will be summoned upwards, the Steward and Guardian of " the Sacred 
Mysteries of the living God." — Philo Judaeus. 

Lex et Prophetae primitus 
Hoc protulerunt. — Ancient Christian Hymn. 

If they hear not Moses and the Prophets, neither will they be persuaded if 
one rose from the dead. — Luke, xvi. 31. 

Open your ears, ye Initiated, and receive the most sacred mysteries. — 
Philo Judaeus. 



"The Mysteries were religious solemnities in which 
no one could participate without having undergone 
a previous ceremony of admission and initiation. 

In the Orphic Mysteries, the worship of Dionysus 
was the centre of all religious ideas. He was the 
God from whom the liberation of souls was ex- 
pected. All the Greek religious poetry treating of 
death and the world beyond the grave refers to the 
Deities whose influence was supposed to be exercised 
in the Dark Region at the centre of the earth. 
The Mysteries of the Greeks were connected with 
the worship of these Gods alone. Neither the Eleu- 
sinian nor any other of the * Established Mysteries r 
of Greece obtained any influence upon the literature* 
of the nation, since the hymns sung and the prayers 
recited at them were only intended for particular 



X INTRODUCTION. 

parts of the imposing ceremony, and were not im- 
parted to the public. 

On the other hand, there was a society of persons 
who performed the rites of a mystical worship, but 
were not exclusively attached to a particular temple 
and festival, and who did not confine their notions to 
the initiated, but published them to others and com- 
mitted them to literary works. 1 These were the fol- 
lowers of Orpheus, the Orphikoi, who, under the gui- 
dance of the ancient mystical poet Orpheus, dedi- 
cated themselves to the worship of Bacchus, in which 
they hoped to find satisfaction for an ardent longing 
after the soothing and elevating influences of religion ! 
The Orphic legends and poems related in great part 
to Dionysus Zagreus (closely connected with Demeter 
and Cora), who was combined as an Infernal Deity 
(Osiris) with Hades (Pluto), and upon whom the fol- 
lowers of Orpheus founded their hopes of the puri- 
fication and ultimate immortality of the soul ! But 
their mode of celebrating this worship was very dif- 
ferent from the popular rites of Bacchus. When they 
had tasted the mystic sacrificial feast of raw flesh 
torn from the ox of Dionysus they partook of no 
other animal food. They wore white linen garments 
like Oriental (Hebrew, Syrian, Arab, Persian) and 
Egyptian priests. " — Ottfried Mutter, Hist. Greek Lit., 
16, 230-238 j Maury, II. p. 337. 

Discussion fails to convince. The author therefore 
tried to find a point in the Bible that would be vital 
and save talking ; — one clearly exposing the Bible's 
point of departure. This is to be found in the word 
Sod (a Mystery). It also means a secret gathering, 
synod, assembly, association, communion. 

1 As in the Hebrew Sacred Books. 



INTRODUCTION. XI 

Sod 1 Iholi (the Mysteries of Iahoh) are for those 
ivhofear him. 2 — Psalm, xxv. 14. 

This is the gate of Iahoh, 

Let the Zadikim (the just, the initiated, the peiests) enter through it. 

— Psalm, cxviii. 19, 20. 

Al is terrible in the great Sod (assembly, Myste- 
ries) of the Kedeshirn (the priests, the holy, initia- 
ted).— Psalm, lxxxix. 8. 

And his Sod (Mysteries) are for the Isarim (the 
good, initiated). — Proverbs, iii. 32. 

We have together made sweet the Sod (Mysteries) ; 

In the house of Alahim we have walked with the throng. 

—Psalm, lv. 14. 

Al Ihoh o-iae lano 

Al is Iahoh and shines (Iar the Sun in Egypt) to us ! 

Bind the feast (sacrifice) with cords unto the altar's horns. 

— Psalm, cxviii. 27. 

1 SOD, "arcanum." SOD means Mysteries. — Schindlers Penteglott, 1201; 
Psalm, 1y. Septuagint. It is a singular noun with a plural signification. 
Compare iiusTERiox, a secret; a mystery ; commonly a religious mystery. — 
Ponnegarts Greek Lexicon, 864. "God's Mysteries." — 1 Cor., iv. 2. 

We find a Mystery (Orgion) used for a part of the Mysteries, Lucian, iv. 
268 ; it means the same as Orgia " Secret Mysteries." — Donnegan, 913. 

We leave others to judge whether Araza "arcanum" ( — Seder Lason, 27) 
is obviously derived from the Ionian Araz (Demeter), the Hebrew Arats 
(Araz), Earth, Aras the Sun. — Compare Eraze, the Earth, u^ed as an adverb 
by Homer. Compare Raza "arcanum." — llie Sohar, Idra Rabba, xxxii. 688. 
Rosenroth. 

2 That is, for the initiated! — Nork, Worterbuch. 

Kadosh is Iahoh. — Psalm, lxxxix. 18. Kedeshim is the plural. 

Tacitus, Hist., v. 5, says that the gloomy Jewish forms of worship have no 
conformity to the rites of Bacchus which were celebrated with mirth and 
gaiety. Tacitus differs from the Mishna, for this asserts the contrary. He is 
also contradicted by passages taken from the Psalms of David. Tacitus lived 
in the time of Vespasian, and the ceremonies of the Rabbis at Rome might 
well have appeared gloomy enough to a Eoman. But Ehrmann {Beitrdge z. e. 
Gesch. der Schulen und der Cultur tenter den Juden, p. 37) says Tacitus shows 
great ignorance of the Jewish Religion. The Orphic Mysteries differed ^like 
the Jewish rites) from the u popidar rites'" of Bacchus. — K. 0. Mullcr, 232. 
The followers of Orpheus aimed at an ascetic purity of maimers, and did not 
indulge in unrestrained pleasure. — K. 0. Miiller, Hist. Greek Lit., 232. 



Xll INTRODUCTION. 

SODalem in Lupercis {priests of Pan ; the priests 
alone celebrated his feast, the Lupercalian Myste- 
ries). 

SODalitas germanorum Lupercorum, quorum coi- 
tio (Sod, Meeting, Assembly, Collegium) ante est 
instituta quam humanitas atque leges. — Cicero, Coel., 
11, 26. 

SODalitates autem constitutae sunt sacris Idaeis 
Magnae Matris. Epulabar igitur cum soDalibus. 

SODalities were constituted in the Idaean Mys- 
teries of the Mighty Mother. — Cicero, de Senectute, 
13, 45. 

The members of the Priest-colleges were called 
SODales. — FrcunaVs Latin Lexicon, iv. 448. 

Into their SOD let my soul not come ! — Gen., 
xlix. 6. 

Maury supposes the origin of the Mysteries of Bac- 
chus and Demeter comparatively modern : (the sixth 
century before Christ).— Maury, II. 316, 319. The 
name of Abal, Bol, Baal, Epul, Apollo, was much 
older than Dionysus, and certainly was ancient among 
the Hebrew -Phoenicians and Babylonians. 

It is clear that Judaism turned its back upon the 
Baal or Adonis (Bacchus) worship with its groyes, 
mysteries and festivals. — Kings and Chronicles passim; 
Spirit-Hist., 222 ; Wisdom of Solomon, xiv. 23, Greek 
copy. The Old Testament particularly denounces 
" Baal (Adonis) 1 and the groves"! — Judges, iii. 7; 
vi. 28, 25. 

1 1 Kings, xiv. 15, 23 ; xv. 13 ; xvi. 33 ; 2 Kings, xiii. 6 ; xvii. 16, they 
made two little bulls and a grove, and worshipped the Stars, and Bol (Baal); 
xxi. 3, 7, 5 ; xxiii. 6. 

Baal is Adonis.— Movers, 195, 184. Aglibal, Aglibelos (Agal or Gallus- 
Baal). — Movers, 171. Baal had his prophets, priests, and his solemn assembly 
or feast, like Adonis. — 2 Kings, x. 19, 20. 



INTRODUCTION. Xlll 

The dark-colored ivy and the untrodden geove of God with its myriad 
fruits, sunless, and without wind in all storms : where always the fren- 
zied Dionysus dwells ! — Sophocles, Oidip. Kol., 675. 

Adonis is Dionusos ! " The grove of the Golden 
Aphrodite." — Justin, ad Graecos, p. 27. 

But the Mysteries lie at the foundation of the 
Mosaic Religion, and, consequently, are the basis of 
our own faith. Moses was learned in all the " wis- 
dom" of the Egyptians. 1 — Acts, vii. 22. 

The things relating to Initiations and Mysteries 
and such jugglery and buffoonery, Moses removes 
from the sacred legislation ; not thinking it proper 
that those brought up in such institutions as the He- 
brew should be busied with and devoted to mystic 
matters, to neglect the truth and pursue after those 
things that have obtained night and darkness for 
their lot, passing by such as are worthy of light and 
of day ! Let no one then of those J^hat are the fol- 
lowers and acquaintances of Mouses either be initi- 
ated or initiate others. For each of the two, both 
the learning and the teaching Mysteries is no small 
profanity. For why, if these things are excellent, 
Mustai, and beneficial, do ye, shutting yourselves 
up in profound darkness, help only three or four 
when you can expose the benefits to all men in the 
full forum. — Philo, de victimas afferent., 12. 

That which was secret in time was revealed. The 



They cried out with a loud voice and cut themselves according to thei? 
custom with knives and lances till they shed the blood over themselves.— 1 
Kings, xviii. 28, 26. 

1 Origen mentions the Mysteries of the Egyptians. — Origen, II. 417. Franck 
mentions an ancient book entitled "Egyptian Mysteries." — Gelinek, 214. 
Philo mentions the Mysteries of the Magi in Persia. — Philo Judaeics, III. 
828. The religious philosophy of the Magi was famous under the name 
" Oriental Wisdom." — Franck, 84. 



XFV INTRODUCTION. 

publishing of the Mysteries scattered their doctrines 
among the revealed religions of the Jews, Persians 
and Hindus. " Under the influence of the Orphic 
sect the rites of initiation began to be surrounded 
with a secret less impenetrable." — Maury, II. 33-8. 

The Old Testament is the work of men who ad- 
hered to the views and opinions of the upper classes. 
It leaves out the demonology of the Zendavesta and 
New Testament, which was so popular with the lower 
orders. Anciently a sort of state-religion existed in 
the Orient. It was the worship of the " Ood of 
heaven," as in Greece, Rome, Persia, Jerusalem. — 
Nehemiah, i. 4. This Deity was called Zeus, Iupiter, 
Alah, Aloh, Alohim, Iahoh and Ahuramazda. To 
this nation al-cultus the Mysteries, the worship of 
Heaven and Earth (Dionysus and Demeter), maybe 
regarded as an appendage, just as in Greece and 
Rome. The relationship of the Dionysus-cultus with 
that of Bel, Iao, Iahoh or Iachoh (Iachos) is shown 
in Movers, 547, 548, 544 ff. The identity 1 of Zeus 
and Dionysus (Bacchus) appears on pages 109, 243, 
244, 211, 212, 144, 194, 195, 199 of the Yestiges of 
the Spirit-History of Man. 

The doctrines taught in the Mysteries were united 
with the old national-cultus and its fire-worship to 
form the Old Testament in its present condition. We 
therefore call it the offspring of the Mysteries ; be- 
cause advanced notions of morality and religion were 
especially taught in them. It is also the offspring of 
Euhemerism (taught likewise in the Mysteries) and 

1 Zeus sitting on the highest top of many rilled IDA. — Iliad, xiv. The sum- 
mit of lofty Ida, and cloud-compelling Zeus: — Ida with many rills. — Iliad. 
xiv. Zeus thundered from IDA, and sent his lightning. — Ibid., viii. Spring- 
fed Ida, where he had a consecrated enclosure and a fragrant altar. — 
Iliad, viii. 



INTRODUCTION. XV 

of the legal, historical, literary, religious and social 
experience as well as the improved culture of the 
nation. Above all it proceeded forth from the hands 
of the priests, the ancient clergy. The Phoenician 
symbolik, the Oriental philosophy and the great 
diffusion of civilization among the priest caste lent 
their aid in the formation of the Jewish Scriptures. 

u Those however among the Greeks who philoso- 
phized in accordance with truth were not ignorant 
of anything of those things that have been said (res- 
pecting the Deity) ; nor did they fail to perceive the 
chilling superficialities of the mythical allegories. On 
which account indeed they justly despised them. But 
as to the true and proper opinion about God they agreed 
in opinion with us. By which thing Plato being 
moved says it is not necessary to admit any one of 
the other poets into ' the Commonwealth/ and he 
dismisses Homer blandly, after having crowned him 
and pouring unguent upon him, in order that indeed 
he should not destroy by his myths the orthodox belief 
respecting God!" — Josephus, Against Apion, II. p. 
1079 ; edition Coloniae mdcxci. 

" Our ears being accustomed from infancy to the 
fictions of Hesiod and the Cyclic poets, with whose 
fables all things resound, now the very truth is held to 
be nonsense, but adulterated and spurious tales to be 
the truth!'' — Sanchoniatho?i ; Orelli, p. 41 ; Eusebius. 

On the basis of polytheism the ancient philoso- 
phers constructed a different philosophy, which yet 
made use of the language of polytheism to convey 
its ideas. This philosophy may be called the "Wis- 
dom school, from the prominence of the idea of the 
Divine Wisdom as the Logos, the Strength, Intelli- 
gence and Demiurgic-Creator. It preceded some of 



XVI INTRODUCTION. 

the Egyptian philosophical writings which have reached 
us ; it preceded the Book of the Dead in the shape 
in which it is now published ; it is anterior to the 
Old Testament as one volume ; it is prior to the Phoe- 
nician philosophy that has reached us, and is found 
in the midst of the Greek, Hindu and Persian poly- 
theism. The Jewish Philo tells us that it was both 
male and female. Accordingly we find it called 
Amon, Neith, Ptah, Osiris and Thoth in Egypt, Taaut 
and Kadmus in Phoenicia, Amon in the Bible (Pro- 
verbs, viii. 30), also Adam, Thamus, Moses ; Bel and 
Oannes in Babylon, Tao in Chinese philosophy, Or- 
muzd's Intelligence in Persia, Brahma and Saras- 
vati in India, Yulcan, Prometheus, Athena, Logos 
and Hermes in Greece. " The Intelligence is God, 
possessing the double fecundity of the two sexes." — 
Spirit-Hist. of Man, pp. 174, 164, 228, 229, 172, 178, 
180. Pythagoras taught that God is the Universal 
Mind diffused through all things. The Wisdom is 
effused from Oulom (Time, Kronos, Adoni) just as 
the Armed Minerva issues from the head of Jupiter. 1 
— Proverbs, viii. 

" Speaks of her as the Intelligence of God. She 
is the God-mind /" — Plato, Cratylus; Stallbaum, p. 117. 

Adon, AdonIs, Atten, is the male ; Athena is the 
female Wisdom ! Bacchus is the Divine Mind. He 
is Adonis, the Nutritive and Generative Spirit. — 
Plutarch, Quaest. Conviv., iv. 671, 672 ; de Iside, xl. 

"Jove the Creator who made this universe." — Plato, Euthyphron ; Cary, 
471. Jupiter is the Spirit. — Plutarch de Iside, xxxvi. "Zeus, the Offspring 
of some great Intellect." — Plato, Cratylus ; Surges, iii. 307. " The Mind of 
Deus."— Hesiod, Theog., 537. 

Apollo (Bol, Bal-Adan, Bel-itan) is the Wisdom (at Delphi) , the Brazen Ser- 
pent Nahusatan (Esculapius), the Male Serpent. — Matthew, x. 16. Minerva 
is the Female Serpent. — Plutarch de Iside, lxxv. lxxi. 



INTRODUCTION. XV11 

xxxvi. ; Movers, 25 ; Dunlap, Spirit -Hist., pp. 225, 
198, 220. This is the Bible-religion, the religion of 
the Old Testament, Adam and Eve are Adonis and 
Yenus (Proserpine). — Aeschylus, Seven against Thebes, 
140 ; Gen., iii. 20. 

And they took a bullock and invoked the name of 
Abol 1 (Abel, Bel, Bol, Bol-aten) — saying : Abol 
(Habol, Habel, Abel, Bol), Answer to us ! — 1 Kings, 
xviii. 26. 

And Dod (David) departed, and all the people' that 
was with him, out of Bali (city of Bol or Baal) 2 of 
Iehudah, to make the ark of the Alohim go up 
thence. — 2 Sam., vi. 2. 

The Hebrews burned incense to Bol, to Shemes 
(the Sun), to Irah (the Moon), to (the MazaWA) the 
twelve Houses of the Planets, and to all the Host of 
the heavens. — 2 Kings, xxiii. 5, 

The Children of Isaral (Israel) served Baals and 
Astarte (Yenus), and the gods of Syria, and the gods 
of Zidon (Phoenicia), and the gods of Moab, and the 
gods of the Children of Ammon, and the gods of the 
Philistines. — Judges, x. 6. 

1 It was the usage to write with a HE, but to read it an A. 
7 Countries and cities bore deity-names. — Spirit- Hist., 74. 



SOD, 

THE MYSTERIES OF ADONI. 



CHAPTER I. 



THE HEBREW MYSTERY. 

Ich reit' ins finstre Land hinein, 
Nicht Mond noch Sterne geben Scheie 

Ich reit 7 am finstern Garten hin. 
Die diirren Baume sausen Orin, 
Die welken Blatter fallen . 

He has departed to the banquet of the blest ! 
This is the Lake, by Jupiter ! 
This it is which he mentioned, and I see the boat ! 
By Neptune, and this here is indeed Charon! 
Hail Charon, hail O Charon, hail O Charon ! 

Chaeon. 

Who is for the resting places from ills and labors? 
Who for Lethe's plain, or for the Jleece of an ass ? 
Or for the Cerberians, or for the crows, or to Taenarus ? 

Bacchus. 
I. !!! 

Charon. 

Go quickly on board. For thou wilt hear 

The sweetest strains when once you have dipped your oar. 

Whose? 

Frogs', swans', wonderful! 

Give the word then. 

Oop op, Oop op ! 



20 sod. 

Choeus of Feogs. 
Brekekekex, koax, koax ! 
Brekekekex, koax, koax ! 
Lake children of the founts, 
A concordant voice of hymns 
Let us cry, my song sweet-sounding, 
Koax, koax! 

"Which around Nusaian Bacchus 
Son of Deus in Lakes x we iacchoed, 
When rambling in drunken revelry, 
At the Sacred Pots, 2 advances 
To my shrine the crowd of people 
Brekekekex, koax, koax ! 

Chorus 

IN THE ELYSIAN FlELDS, CHAUNTED BY THE INITIATED IN THE MY8TE- 

eies of Bacchus. 
Wake bijening toeches 3 (for thou comest 
Shaking t,hem in thy hands), Iacche, 
Phosphoeio Stae of the nightly rite ! 
But the meadow smnes witn name : 
The knee of old men leaps : 
And they shake off pain», 
Chronic, annual, 

Of old years, by the sacred worship ! 
But thou wont to flash with the toech 
Lead straight on to the flowery meadowy plain 
O Blessed, with thy chorus-instituting young LIFE 4 

You must keep still, and depart from our choruses 
Whoever is unskilled in these stoeies and is not pure in thought. 
— Aristophanes, Frogs, 185-329. 

PEAYEE TO SABAOth ! 5 

10 Leader of the choir of Stars that 
Breathe forth fire, Overseer 

1 Bacchus had his temple at Limnae (the Lakes). 

3 The Bacchus festival in February. The Feast of Flowers. The Mysteries 
of the Anthesteria were held at night in the ancient Temple of Dionysus 
Limnaeus at Limnae (Lakes). — Anthon, 365. The district was originally a 
swamp. Eleusinia were held every year in the month of Anthesterion in 
in honor of Persephone ! — Ibid., 366, 395. The Eleusinian Dionysus had the 
particular name Iacchos.— Preller, I. 486. 

3 The Torch is the symbol of New Life, — resurrection. 

* Philippson translates Iahoh " the Eternal." — Israel. Bible, Psalm, xxv. 5. 

6 The God op the Seven Kays op Light, the Mystical Heptaktis, tha 



THE HEBREW MYSTERY. 21 

Of the voices by night, 
BOY Son of Zait, 

Appear, 0, with thy ISTaxians 1 strolling women 
Of the Mysteries, who frantic all night 
Dancing celebrate Thee, the Master, IACCHm/ — Sophocles, 
Ant., 1146. 

My song is Iach, IachoA, for He was my salvation ! 
— Isaiah, xii. 2. 

Ponit nubes currum suum ; ainbulat super alis 
venti. — Psalm, civ. 3. Qui irrigat niontes de concla- 
vibus suis ; cle fructu operum Tuorum saturatur terra. 
—Ibid, 13. 

Praise Him by his name Iach (pp) 3 

"Who rides npon the heavens, 2 as on a horse. — Psalm, lxviii. 4 ; 
Vulgate. 

Hindu " Lord of Men, with Seven Sons (the seven solar rays)," Iao who is 
above the Seten Poles (circles, zones) raising up "the souls" to the intel- 
ligible (invisible) world. — Movers, 554, 551. The God of the Seven Aions, 
and of the Seven Lamps. — Spirit-Hist, 243, 255, 256. In the Kabbalist Book 
Jezira, Saturn (Sol) is called Sabtai (Sabatai, Sabao^A). — PrancTc, 58. 

The Seven Aions (Suns, Aeons, Ages) seem to be Iald-aboth, Iao, Great Sa- 
baoth, Adoneus, Eloeus, Oreus, Astapheus (El, Horus or Orus and Seth-Tophet 
or Tob). — IrencBits, I. xxxiv. Paris, 1675, page 135. But Ireneeus was several 
centuries late. Compare Spirit-Hist. of Man, pp. 125, 126, 33-36, 30, 243, 251- 
256, 311, 312. The Titans tore Iacchos into Seven Parts. 

1 The inspired Maids, and the EUian (Bacchic) fire ! — Soph. Ant, 964. 

2 Iah is a softening of Iach. f"[ch and ^|h interchange ; so s softens to h. 
The Hebrews express the idea of LIFE both by a ch and an h : as chiah, to 
be, hiah, to be ; Iach, God of LIFE, Iah, " I am /" Iachi, Iacche! 

The Arabs represented Iauk (Lien) by a Horse. The Horse of the Sun 
(Dionysus).— Spirit-Hist, 78, 67, 64. 

According to the doctrines of the Mysteries men in this life are in a kind 
of prison. — Plato, Phaedo, § 16. 

This is the God from whom the liberation of souls was expected — Dionysus, 
Iacchos, Iachoh, Iahoh, IAO.— K. 0. Midler, Hist: Greek Lit., 238 ; Movers, 
551, 553, 547. The two Greek names of the Hebrew God, Iao and Ieuo 
(Iauo) {Movers, 548 ; Sanchoniathon, p. 2 ; Diodor., I. 94) show plainly that 
Ihoh nifP * s t0 k e reac * I an °h (I a0 )> an d not lehovah. " The idiom of that 
language is to write with a HE (n) an( * to reac ^ ' lt an ^-" — Hieronymus, Opp. 
Tom., II. p. 522 ; in Movers, I. 548. Iahoh is plainly a softening of Iachoh 
(Iachos) ; for in Hebrew ch and h appear to interchange. 

3 By his RAIN he liberates the souls and raises the dead.-— See below 
pp. 77-80, 48 ff., 58 ff. 



22 sod, 

Chorus in the Elysian Fields of the Initiated in Bacchic Mys- 
teries. 

Iacche, O Iacche, Iacche, Iacche ! 

Iacche, O dwelling here much-honored in the seats, 

Iacche, O Iacche, 

Come leading chorus through this mead 

To the holy festal companions. — Aristophanes, Frogs. 

"This is an ancient saying, that souls departing 
hence exist in Hades and return hither again and are 
produced from the dead!" — Plato, Phaedo; Cary, I. 
69. But those who are found to have lived an emi- 
nently holy life these are they who arrive at the 

PURE ABODE ABOVE and DWELL ON THE UPPER PARTS 

of the earth {in the Aether). — Cartfs Plato, I. 123, 
118. I shall no longer remain with you, but shall 
depart to some happy state of the blessed ! — Ibid., 
I. 124. 1 

We expect our Yivifier, our Mar, Iesua the Mas- 
siach! — Philippians, iii. 20, Syriac. Our Rabbins 
taught that, at the coming of the Messiah, the Holy 
One will raise the dead from the dust of the earth ; 
and the righteous shall be clothed again with a body, 
but not with a corruptible one. — Israelite Indeed, III. 
82. 

Awake, thou sleeper, and arise from the dead, and 
Christ will give thee light (life). — Paul, Ephes., v. 
14. 2 

And the light was the life of men. — lohn, i. 4. 

For ye are dead, and your life is hid with Christ 
in God. When the Anointed, our Life, shall appear, 
then will ye also appear ! — Coloss., iii. 4. 

1 The doctrine of the Sadducees is that souls die with the bodies. — Jose- 
phus, Ant., xviii. 2 ; Matthew, xxii. 23. 

2 Yama, Yom (day), Ma, Mo, Mu (Light) an Egyptian God. Ham is Iamin 
the Sun ; Ma is the Moon. " The tower of Ha Mali." — Nehem., iii. 1. 



THE HEBREW MYSTERY. 23 

Those who rest in Iesus, God will bring with him ! 
— Coloss., iv. 14. Ye are risen with him! — Coloss., 
ii. 12. 

The dead in Christ will rise first ; then we who re- 
main alive shall be caught up with them in the clouds 
to meet the KuRios (Lord of Light) in the Air. — 
\ Thessalonians, iv. 17. 

He will raise up my body . . . for by the KuRios 1 
these things have been brought to an end for me. — 
Job, xix. 25, Septuagint. 

First they offer to the manes of Adonis as to one 
dead, and the day after the morrow they tell the 
story that he lives, and send Him to the Air, and 
shave their heads just like the Egyptians when Apis 
dies. 2 — Lucian, iv. 262, de Dea Syria. 

1 "Now Kokos does not signify a boy, but the pure and unmixed nature of 
Intellect." — Plato, Cratylus, p. 79. 

Kor, Km, is the Sun. — Anthon, Curetes ; Hitter, Vorhalle, p. 110 ; Spirit- 
Hist. of Man, pp. 59, 60, 76, 79, 362, 389. The KuRios is the Divine MIND, 
the Logos in the Sun. Mar (Our Lord) KuRios (Merkury) ; Markurios, Mer- 
curius. Mercury (the Divine WISDOM) is Sol. — Arnobius, VI., xii. 

Mar (Amar, Hamor) is Adonis; Hemera is Venus (Isis). — Movers, 230. 
MARdonius (Mar Adonis). Amar " time ;" — Richardson's Persian, Arabic 
t)ict. Chronos "time;" Kronos "sun," Saturn. BaaKs, king of the Ammo- 
nites. Mer-bal, king of Tyre. — Univ. Hist., II. 273. 

AiiARiah (Aman'os) a Hebrew priest. MAROth (HaMaroth) " luminaxms" — 
Gen., i. 16. 

Mar-zana, Mar-azana or j/ar-Diana (Pers-ephoneia). — Movers, 214. Mar- 
Thana.— Movers, p. 30. Thana is Diana. — Gerhard, II. p. 252. Asana is the 
Moon— the Casta Diva, Diana and Minerva. Thane is the title "sux," Atten, 
Adoni, "my lord." 

2 The most of the priests say Apis and Osiris are the same. Apis is the 
well-formed image of the soul of Osiris — Plutarch, de Iside, xxix. 

When Apis dies, the priests carry the body on a scaffold. They h&ng fawn- 
skins around them, carry thyrsuses, and use cries and agitations like those 
possessed in the Bacchic Mysteries. — Plutarch, de Iside, xxxvi. The Jewish 
Highpriest wore a fawn-skin. The Egyptian Highpriest a leopard-skin. For 
Apis-worship see Hosea, x. 5 ; Exodus, xxxii. 

The Pellaian's Great Ox is in the shades. — Callimach., Banks, 196. 

Thy Calf, Samaria, has cast thee off! — Hosea, viii. 5. 

Thy God, Dax (Adan, Adon), lives ! — Amos, viii. 14. 



24 sod. 

They mourn over him as the Mourning for the 
Only-begotten ... as they bitterly mourn the 
First-born ! 

In that day Mourning shall increase in Ierusalem 
as the Mourning for Hadadrimmon (Adonis) in the 
valley Megiddon (Mugdonis). — Zachariah, xii. 10, 11. 

The first day of the month Tammuz they mourned 
and wept for Tammus (Adonis). — Movers, 210 ; 
Maimomdes, More Neb., iii. 20. 

He led me in to the entrance of the gate, in the 
House of Iahoh, which is toward the north : but, 
lo, there were women sitting mourning for Thamus 
(Adonis) ! — Ezekiel, viii. 14. 

They were mourning for the Egyptian Tamo (Tmo) 
the Creator Sun, called also Tomas, Atamu, Athamas 
and Adam. Ad is Adonis and "Vapor." — Seder 
Lason, 6. The Sun (Zeus) is the source of rain and 
"mist."— Iliad, viii. 43, 44, 50. 

The land of the GiBiites (Gebal) and all Lebanon ! 
Joshua, xiii. 5 ; Psalm, lxxxiii. 7 ; 2 Chron., xxv. 18 ; 
Isaiah, xxxv. 2 • Judges, ix. 15. 

Gebal, named also Byblus, 1 was situated near the 
Lebanon range at the distance of a day's journey. 
"Many riches come to them both from Arabia and 
Phoenicians and Babylonians, and others from Kap- 
padokia, and some the Cilicians bring, and some the 

Adoni is Osiris. — Movers, 235, 238 ; Damascius, in Photius, p. 343 ; Suidas 
Aiayvu/iuv, and 'Hpaicr/cof. 

His first-born Bull, honor to him ! — Deut., xxxiii. 17. 

Osiris-Hapi (Serapis) is the dead Bull united to Osiris. — Uhlemann, iv. 
294. 

" Hapi-Osiris (Osiris-Apis with the Ox-head), the Avenger and Judge of the 
world, the Great God."— Uhlemann, iv. 294 ; Stele des Brit. Mus. 

The Jewish temple of the Golden Heifer (Isis). — Josephus, Wars, iv. 1. 

1 The Elders of the Byblians. — Ezekiel, xxvii. 9 ; Septuagint. 

The ancients of Gebal and the wise men thereof. — Ibid. ; Hebrew. 



THE HEBREW MYSTERY. 25 

Assyrians." — Lucian, iv. 264, de Syria Dea. Com- 
pare the description of the riches of Solomon's tem- 
ple. — Josephus, Ant. Book viii., chap. 3. 

"And I saw in Byblus a great temple of the 
Byblian Yenus in which they celebrate the Mysteries 
to AdonIs. But I was also taught the Mysteries 
(Orgia). For they say indeed that the deed done to 
Adonis by the Boar happened in their region, and 
in memory of the misfortune they beat themselves 
every year and lament and perform the Mysteries 
(Orgia), and great mournings are established by 
them throughout the region. A river from the Liban, 
the chain of mountains, empties into the sea. Ado- 
nis is the river's name. But the river every year is 
bloodied." — Lucian, de Syria Dea. 

The celebration of the Adonia began with the dis- 
appearance of Adonis, after which follows the 
Search for him by the women. The Myth repre- 
sents this by the Search of the goddess after her 
Beloved ; which is analogous to the Search of Per- 
sephone in the Eleusinia, of Harmonia at Samothrake, 
of Io in Antioch. In Autumn, when the rains washed 
the red earth on its banks, the river Adonis was of a 
blood-red color, which was the signal for the Byblians 
to begin the Lament. Then they said that Adonis in 
hunting was killed by Mars, or the Boar, and his 
blood running into the river colored the water. 
Hence the name of the river Adon ; for Adm (inter- 
changed with Adn) means " blood." — Taken from 
Movers, 200. " Adonis is mourned in most states of 
the Orient as the Husband of Yenus, albeit this evil 
has passed over even to us." — Firmicus, p. 15, ed. 
Wovver ; Movers, 193, 154. 

Over Bethleem, now our very most august spot on 



26 sod. 

earth, of which the Psalmist sings : Truth has, risen 
from the earth, the grove of Thammus, that is, of 
Adonis, was casting its shadow ; and in the grotto 
where formerly the infant Christ cried, the Lover of 
Yenus was being mourned ! — Hieronymus, Ep. 49, ad 
Paulin. Tom., iv. part II., pag. 564., ed. Martianay ; 
Movers, 193. 

They shall make a burning for thee and shall la- 
ment for thee Hoi Adon ! — Jeremiah, xxxiv. 5. 

The Dance of Death, to Luaios (EI-Euaios) ! — 
Nonnus, xliii. 157. 

Ton Euaioil ton katoikounta ton Libanon ! 

The EuAian dwelling upon the Lebanon ! — Judges, iii. 3, Septuagint. 

And the mountain-wandering sound of the familiar flute is heard, 
That I may compose a phil-EuiAN song. — Nonnus, xlvi. 165. 

The glory of Lebanon shall come to thee, the fir- 
tree, the pine-tree. — Isaiah, lx. 13 ; see Psalm, xcii. 
12. 

A crying for wine in the streets — the wine of 
Lebanon. — Isaiah, xxiv. 11 ; Hosea, xiv. 8, 5, 6, 7. 

Ailinon Ailinon sing, but let the Eu prevail! — 
Aeschylus, Agam., 120. 

Shouting to Dionysus the Euion hymn of Zagreus 
(Zakar, in Hebrew, the Male Principle, Adamus). — 
Nonnus, xlvii. Sing Dionysus with deep-thundering 
drums, Euoe ! celebrating the God Euios in Phrygi- 
an cries and shouts. — Euripides, Bacchae, 155. 

And be ye crowned in honor of Bacchus with 
branches of oak or pine-tree ! — Ibid., 109. 

For now the geneeal Festival of Yenus came ; 

"Which throughout Sestos they keep to Adonis and Cytherea. 

Altogether they hastened to come to the holt day, 

Nor did any woman remain in the cities of Oythera; 



THE HEBREW MYSTERY. 27 

And dancing on the summits of blazing Lebanon 

Not one of the neighbors then was away from the festival. — Musae- 

us, Hero and Leander, 42 ff. ; Isaiah, xl. 16. 
Therefore in flees honor Iachoh, 
In the Coasts of the Sea * the name Iachoh Alahi IsAEal. 2 — Isaiah, 

xxiv. 15. 

In Takoa blow the trumpet and upon Beth-Kerem 
kindle a burning ! — Jeremiah, vi. 1. 

From the Mount of Olives to Sartaba, from Sarta- 
ba to Grophinah, from G-rophinah to Hoveran, from 
Hoveran to Beth Baltin ; they did not cease to wave 
the flaming brands at Beth Baltin to and fro, upward 
and downward, until the whole country of the cap- 
tivity appeared like a blazing fire ! — Mishna, Rash 
Haslianah, ii. 4 ; Be Sola and Raphall. 

Yulcan, sending forth a brilliant gleam from Ida ; 
and beacon dispatched beacon of courier-fire hither- 
ward. . . . And the watch refused not the light that 
was sent from afar, lighting a larger pile than those 
above-mentioned ; but it darted across the lake 
Gorgopzs, and having reached Mount Aigiplagktos, 
stirred it up that the succession of fire might not be 
stint. And lighting it up in unscanting strength, they 
send on a mighty beard of flame, so that it passed 
glaring beyond the headland that looks down upon 
the Saronic frith ; then it darted down until it reach- 
ed the Arachnaian height, the neighboring post of 
observation, and thereupon to this roof of the Atrei- 

1 "To the sea ye Mystae !" 

3 Isaral, Israel, Suryal, Surya the Sun. 

" All things are born from Kronos and Venus !" — Plutarch de Iside y lxix. 
" Kronos whom the Phoenicians surname Israel." — Philo ; Orelli, p. 42 ; Euse- 
bins, Praep. JEv., I. x. 

Damater mingled in love and bed with Iasion (Sion) in thrice ploughed fal- 
low land. Iasion is Inventor of husbandry, in other words the Sun. — Odyssey 
v. 125 ; note by Crusius. * 



28 sod. 

dai here darts this light no new descendant of the 
fire of Ida. 1 — Aeschylus, Agam. ; Buckley. 

The fire of joyous tidings appears through the gloom ! 
Hail Lamp of night showing a light as of day 
And the institution of many dances in Argos ! — Aeschylus, Aga- 
memnon. 

The Greatest Congregations among the Byblians 
are thought to be those to the sea ! But I am not 
able to tell anything for certain about these, for I did 
not go myself, nor did I attempt this land-journey. 
But the things which they do on their return I saw 
and will relate. Each carries a vessel filled with 
water. These are sealed with wax. And they do 
not attempt to open it themselves, but there is a 
holy Rooster, 3 and he dwells at the Lake, and when 
he receives the vessels from them and has examined 
the seal and gets his fee, he both unties the fastening 
and takes off the wax, and the cock reaps many 
coins (minae, mnees) from this business. 8 And then 
carrying the vessels into the temple (naos) they pour 



1 Aristides calls the Mysteries "fire of Ceres "f — Be Sacy y s Sainte Croix, 
I. 324. 

2 This is the Adonis-emblem, an emblem of Sol-Mars, Ner-GAL. — Spirit- Hist., 
61, 62; Movers, 68, 687. Gallus means Adonis ; also a priest of Adonis, also 
a cock. " The Sun was the Source of Rain." — Wilson, Rigveda, iii. 347. The 
Moon acted on the tides. The cock was sacred to Apollo. It also signifies 
the essence of the Sun and Moon. — Taylors Iamblichus, 240. 

Aod Zeus sent Iris {Irak the Hebrew Moon, Hecate-Diana) 

to bring the great oath of the gods (the water of Hades) 
From afar in a golden pitcher, the many-named water t 
Beneath the wide-wayed. earth flows a Branch of Ocean } 

—Besivd, T/ieoffony, 783-783. 

Ino (the Moon) is the Sea-goddess (Aphrodite).— Preller, Griech Mythol, 
I. 415. Iapet (Clumenos) wedded the Virgin Clumena (Colum-Ani weds Coe- 
lum-Ana) a fair-ankled Oceanid — Hesiod, Theag., 508. Clumena is the wife 
of the Sun (Apet, Put, Aphthas, Ptah).— Ovid. Met, I. 756, 771. She is the 
Venus of the Sea ( Astarte, the Moon). — See Univ. Hist., II. 336, 342. 

3 2 Kings, xii. 9 ; 2 Chron., xxiv. 8, 9 ff. 



THE HEBREW MYSTERY. 29 

them out and having sacrificed they go back home. — 
Lucian, iv. 284; see Ezekiel, xlvii. 1, 2, 3, 12 ; 1 
Kings, xviii. 43, 44. 

What will ye do on the day of congregation and 
on the day of the Feast of Iachoh ? — Hosea, ix. v. 
(Adoniaho). 

Who calls the waters of the sea and pours them 
out upon the face of the earth. — Amos, v. 8 ; ix. 6. 

The tender Atys (Adonis) near the marble sea. 
— Catullus, 60. 

They shall lift up their voice and jubilate ; 

On account of the magnificence of Iahoh they shall shout from the sea ! 
— Isaiah, xxiv. 14 ; Burdens Josephus, II. 484 ; Lucian, iv. 279, 283, 284, 
Leipsic ed. 

Not only the priests bring water but all Syria 
and Arabia, and beyond the Euphrates, many men 
come to the sea and all bring water. — Lucian, iv. 266. 
They said that Deucalion (Noah, Bacchus) enacted 
this custom. — Lucian, iv. 266. 

At the festival of Arduisur, the Angel of the wa- 
ters, the Parsees were required to approach the 
seashore, or any stream of water. — Dosabhoy Fram- 
jee, 63. 1 

Adonis entering the moon 2 loses sex. 

Atys (Adonis) borne in swift boat over lofty seas 

Eagerly touched with rapid foot the Phrygian grove 

And went to the shady spots (girt with woods) of the Goddess ! 

Now when he felt himself no longer a man 3 

And staining the earth's surface with the yet recent blood 

Aroused she (Adonis) took in her snowy hands the light drum, 

The drum, the trumpet, thy initiations, Mother Cybelo ! 

1 Arduisur {feminine) comes to the aid of the dead. — Nork, My then, 109. 
Ard is the Ized of Fire. Asar and Sur are the Sun-god. 

a The power of Osiris they place in the moon. — Plutarch, de Iside, xliii. 

3 The Bi-sex Luna. — Spirit-Hist., 229. Baal is male and female. — Septita- 
gint, 1 Kings, xix. 18; Univ. Hist., v. 34. 



30 sod. 

Gome on, go to lofty groves of Cybele at once, O Gallae, 
At once go wandering herds of Queen Drndnmena ; 

Let us follow 
To the Phrygian home of Cybele to the Phrygian geoyes of the 
x Goddess 
"Where a voice of cymbals sounds, where the drums roar again, 
Where a Phrygian blows the pipe deep-toned in its hollow reed, 
Where Maenads ivy-crowned toss with force their heads, 
Where they agitate the sacea sanota with shrill screams 
Whither it is right for us to haste with quickened stampings. 

While thus the new woman Atys sung to his associates 

The Thiasus all at once screams out with quivering tongues 

The light drum roared again, hollow cymbals resound, 

The swift choir goes to green Ida with hastening foot. 

Furious at the same time, panting, goes the wandering frantic 

leader 
Female Adonis (Atys), accompanied by the drum, through thick 

woods. 
The rapid Gallae follow the Leadee with hasty foot. 

— Catullus, 60. 

Water of Ogyges, the Sun. 

Ogug (Ogyges) and Inach, whom some among you 
consider to have been earth-born. — Justin, ad Grae- 
cos, p. 9. 

Ixao, 1 celebrated citizen - of the land Inachia, 

Peiest ; and the dreadful Mysteries of the Goddess Patroness of cities, 

1 Inachus is the Sun-god Adonis, Annakos, Anax, the King Sun. Euhe- 
merism ! 

Auduncwos (Adonis) and Ainikos (Anakos, Enoch, Inachus, Hanok) are both 
names of the month December when Adonis dies, and is born, rising from 
Hades. — Spirit-Hist., p. 34 ; Spanheim, Cron. Sac., 43, 44 ; Preller, I. 496 ; 
nermann, Monatshunde, p. 48. Tebet (Tobit, Tophet, Tobalkin) is the same 
month of Hades. The Magi held that Ariman (the Devil) is Orcus (Hades, 
Pluto). — Hyde, 98 ; Aristotle. 

In Attika, the whole month of June was sacred to Pluto. — Plato, de Leg., 
viii. p. 828 C. Adonis (Thammuz) dies in June. — Spirit-Hist, 209, 390. 
Pluto is Adonis. — Preller, I. 485. June in Hebrew is called Thammuz. 
Adonis dies in June and December (Tamus, Tob, Tebet, Tophet). Tab is the 
December Sun, Adonis. Compare " Mount Tab-DONO." — Codex Naz., I. 103, 
and Tob-Adon-iaho, the Bible-name. — 2 Chron., xvii. 8. "Tobo is the Libera- 
tor of the Soul of Adam, to bear it to the Place of Life." — Codex Nasaraeus. 



THE HEBREW MYSTERY. 31 

"Which discourse of God after the mystic custom, he 
Contrived in Ms meditations! — Nonnus, iii. 261. 

Bacchus distracted all the women of Inao (Inachian Bacchae). 

— Nonnus, xl. vii. 482 ff. 

Nonnus describes Inachus (Enoch) very much as 
Lucian gives us the Byblian Attes- Adonis. For, ac- 
cording to Lucian's holy story, "Attes first taught 
the Mysteries of Rhea, The Phrygians, Lydians and 
Samothracians celebrate them, and they learned them 
all from Attes. He ceased to be a man ; and was 
clothed with a female form, and put on women's 
clothes, and, wandering about to every land, both cele- 
brated Mysteries and told what he had suffered and 
sang Rhea. And the "feminine Grod" comes to 
Rhea with many signs. For lions carry her and 
she has the drum and upon her head wears a tower, 
just as the Ludians dress Rhea. And he told about 
the eunuchs (Gralli) who are in the temple." — Lucian, 
iv. 267. Eunuchs on account of the kingdom of the 
heavens. — Matth., xix. 12. Ari-adna is 'Era-ADNi, 
Ara- Adoni, Hera- Adoni ; ' ' thinking the feminine 
God to be Rhea." — Lucian, Ibid. 

AriADNE united to the God who causes grapes to grow. 
This Master of grapes (Bacchus) has a two-fold nature ! — Nonnus, 
xlvii. 462, 498. 

When Bacchus is in Luna, the Moon is of two gen 
ders ! The compound Being, " Lunus and Luna," 
is the unsexed AdonIs, Bacchus, Osiris in the moon ! 
— See Herodotus, II. 47. Compare Spirit -Hist., 148, 
149 ; Plutarch, de hide, xxxiv. xliii. xl. 

The Rain-water of Bacchus and Anna (Moon). 

Ermes, of like lirth, with his arm lifted the BOY without a tear, 
And while yet new-born, the image of the shape of the well-hoened 
Moon. 



32 sod, 

He carried Him to the child-bed honse of Ino (the Moon) haviDg just 
given birth. 

Woman, Receive a " New Son" and place him in thy bosom, 

The BOY of thy sister Semele (the Cloud-goddess), whom in the nup- 
tial-chamber 

The whole blaze (Selas 1 ) of lightning did not annihilate, nor even the 

Mother 2 -murdering sparks of the thunderbolt injure! 

And let the Infant in the murky house be kept close ! 

Nor did Ino (the Moon) refuse ; but with tender empressement 

She enfolded the motherless Bacchus with child-tending arms. 

And she confided the Infant to the Nymph Mustis, 

To Mustis, lovely-haired SmoNienne, whom while a girl 

Kadmus, the Father, reared a waiting-maid of Ino. 

And Ino all night sat beside the sporting Beomius, 

Dionysus lisping Euia ! ! 

And Mustis brought up the GOD, after the breast of her Queen, 

With sleepless eyes serving Luaios (Bacchus). 

And wise handmaid named from the Mystic art, 

Teaching the Orgia (Mysteries) of the nightly Dionysus, 

Training for Luaios a sleepless Mysteey (Initiation in the Mysteries), 

She first shook the tambourine and clapped the hands to Bacchus, 

Twirling cymbals, all-ringing, with the double brass ; 

She first, lighting up the night-chorusing flame of the pine toeoh, 

Thundered Euion to unslept Dionysus ! 

And Him the Goddess (Ehea Cybele) carried and put him in, 

Yet a boy, a mounter of a chariot drawn by raw-flesh-eating lions. 

And quick-running CoEUBantes within her divine hall 

Circled Dionysus with child-tending dance. 

Cybele, called thy Mother, 

Bore Zan and Drought up Bacchus on one bosom ; 

She raised the Two, both the Son and the Fathee ! 

— Nonnus, Dionusiac, ix. ; see also Spirit-Mist, 148, 149, and p. 83 of 

this volume. 3 

Lucian describes Bacchus and Ariadne under the 

1 SelaA, SiloA. 

3 This is the cloud split by the bolt. It is another version of Indra slaying 
Vritra (Samael) the Cloud-demon in India ; setting the waters free. 

3 Veni, creator Spiritus ! 

Per te sciamus da Patrem 
Noscamus atque Filitjm, 
Te utriusque Spiritum 
Credamus omrri tempore.— As early as the 8th century.— Bambach, I. 176. 

Bacchus is SPIRIT.— Spirit-Hist., 197, 396 ; Euripides, Bacchae, 300; Acts, 
ii. 4, IV, 2, 3. See also below p. 79. Bacchus is WATER-god. — Compare Bach- 
ofen, Grdbersymbolik, 34. 



THE HEBREW MYSTERY. 06 

names Jia (Deus) and Hera (Ara-ADNi) in the inte- 
rior chamber (Holy of holies) of the temple at Byblus 
— " Lions carry Her ; but He sits on bulls." But he 
says She is Minerva, Venus. Selenaia, Rhea, Artemis, 
etc., and has the cestus of Yenus. — Lucian, iv. 278, 
279. 1 

" The nocturnal celebration of the Bacchic cere- 
mony has its basis in the Lunus-Luna nature of Bac- 
chus and Ariadne." — Bachofen, Grabersymbolik, 87. 
It would seem to have also a reference to the descent 
of Bacchus to the darkness of Hades. 

On the day when he shall descend to Shaol (hell) 
I will make a mourning, I will make Lebanon 
mourn! — Ezekiel, xxxi. 15. 

The land moitens, for the corn is wasted. 

The vine is dried up and the fig-tree languishes. 

The harvest of the field is perished. 

Gird yourselves and lament, ye priests ! 

Howl, ye ministers of the altar. 

Lie all night in sackcloth ye ministers of my Alah. — Joel, i. 

Blow the trumpet in Zion, sanctify a fast, proclaim 
cessation ! 2 . 

Gather the people, sanctify the congregation, as- 
semble the Elders. 

Let the priests weep between the porch and the 
altar. — Joel, I. ; II. ; Rosea, x. 12. 

In all streets mourning and in all villages they 
shall say Ho ! Ho ! (Alas, Alas) ; they shall call the 
husbandman to Mourning! — Amos, v. 16. 

Woe is me 1 for I am as when they have gathered 

1 There was a statue of Aphrodite Ariadne in Cyprus. In Athens they 
celebrated the Oschophoria to Dionysus and Ariadne in October. Athena 
had a share in this Feast. — Preller, I. 424, 425. 

a Compare Lucian, iv. 216, Cronosolon, Nomoi Protoi. 

3 



34 sod. 

the summer fruits, and the grape-gleanings of the 
vintage. — Micah, vii. 1. 

"The real object of lamentation was the tender 
beauty of Spring (Adoni, Linus) destroyed by the 
summer heat." — XT. 0. Muller, 18. 

The grass withereth, the flower fadeth. — Isaiah, xl. V*. 
Bashan languisheth, the flower of Lebanon languisheth. 

— Nahum, i. 4. 

A voice of the howling of the shepherds. — Zech., 
xi. ; Jer., xxv. 36. 

I have withholden the rain (Bacchus)* from you 
three months before the harvest ! — Amos, iv. 7 ; 
Isaiah, xxx. 23. 

" But thou didst, Cupid, incite even Rhea herself 
now an old woman and mother of so many gods to 
love a Boy and to desperately love that Phrygian 
Youth ! And now she is frantic through you, and 
harnessing the lions and taking with her the Korub- 
antes (priests of Cubele), since they also are frantic, 
they stroll up and down the Ida ; but She lamenting 
over the Attes : but the Korubantes, one of them 
cuts himself in the arm with a sword, 2 another loosen- 
ing his hair goes maddened through the mountains, 
a third blows a horn, another again beats upon a 
drum, or makes a noise upon the cymbal ; and, in 
fine, all things on the Ida are uproar and mania !" — 
Lucian, of Aphrodite and Eros. " Making the rich 
eunuchs, that, becoming priests of Cubek, they may 

1 bar ak, bahak, "raining." — Richardson's Persian, Arabic, Diet. ; 1 Kings, 
xviii. 43 If. 

2 1 Kings, xviii. 28. 

According to Spanheim the priests cut themselves in the worship of Mithra, 
as these priests did to Baal (Bel-Mithra). — Whiston's Josephus, by Burder, II. 
p. 84> note. 



THE HEBREW MYSTERY. 35 

assemble to the Mother with flutes and cymbals. " — 
Lucian, iv. 216, Cronosolon. 

They wandered through all the mountains and 
upon every high hill. — Ezekiel, xxxiv. 6. 

The iniquities of your fathers which have burned 
incense upon the mountains 1 and insulted me upon 
the hills ! — Isaiah, lxv. 7. 

But hear Aphrodite, sung by the women of Byblus (Gebal). 

— Xonnus, xxix. 351. 
Ascend the Labanon (Laban's mountains in Lebanon) and cry aloud ! 

— Jeremiah, xxii. 20. 
The noise of a multitude in the mountains ! 

— Isaiah, xiii. 4; Ezelc., vi. 3. 
And the Zadikim (initiated) shall rejoice, they shall exult 
Before Alahlm: and be glad with joy. — Psalm, lxviii. 
For with Thee is the gushing icater of life. 
In thy light we see light ! — Psalm, xxxvi..9 ; Joel, ii, 23. 

A white cloud, and on the cloud one sitting, like 
a son of man and in his hand a sharp sickle ! 

Thrust in thy sharp sickle and gather the clusters 
of the vine ! — Rev., xiv. 

Sing to Alarm, praise his name, 

Extol him who rides upon the clouds, 

By his name Iach, 2 and exult in his presence ! 

Thou dost make the eais" of blessings to drop. 

— Psalm, lxviii. 3, 4, 9 ; Ezek., xviii. 6 ; xx. 9. 

Water the earth's furrows, make it run with showers 
Bless the springing thereof. 

1 In order that the Children of Isaral (Suryal, Surya) may bring their sacri- 
fices, which they sacrifice on the faces of the field {in the open field), that they 
may bring them to IachoA, at the porch of the Tent of Assembly to the priest ! 
—Leviticus, xvii. 4. Zachariah, xii. 2, 3. These Jewish priests would not let 
the country people worship Adoni or lachos in the old style, in the fields, and 
on the mountains of Lebanon, but they must contribute to the priestly profits 
in Jerusalem. 

8 Iah or Iach is evidently Nah, " Nuh of the waters" Ianus, Anah. — Spirit- 
Hist, US, 1-49, 221, 222. 



36 sod. 

Thou crownest the year with thy benefactions 

And thy orbits distil fruitfulness. 

The pastures are clothed with flocks the valleys also are covered with 

corn: 
Let them shout for joy, let them sing. — Psalm, lxv. 

Let us depart 
To meads enamelled with the rosy flowers, 
After our manner sporting in the dance 
"Which the propitious Fates have introduced ; 
For Sun and Light 1 is cheering to us alone 
Who are initiated ! — Aristophanes, Frogs, 422. 

Who shall go up into the hae 2 (mount, mound, temple, HiEE-on) of 

Iahoh? 
And who shall stand in the place of his Kadash ? 
The clean of hands, and the pttee of heart ! — Psalm, xxiv. 

Nothing better than those Mysteries by which, 
from a rough and fierce life, we are polished to gen- 
tleness (humanity, kindness) 3 and softened. And 
Initia (Mysteries), as they are called, we have thus 
known as the beginnings of life in truth ; not only 
have we received the doctrine of living with happi- 
ness, but even of dying with a better hope ! — Cicero, 
de legibus, II. 14 ; see Juvenal, xv. 131-142. 

My flesh also shall dwell in hope ! 
For thou wilt not leave my soul in Hades ; 

Neither wilt thou give thy chasid (chaste, holy, anointed), that he may 
see corruption (the Pit). — Psalm, xvi. 9, 10, Schmid. 

1 The light and the sun rose up. — Esther, Apocr., xi. 11. 

2 The Hebrews sacrificed in " High Places." — 1 Kings, hi. 2. 

Worship not the SUN whose name is Adunai, whose name is Kadush, whose 
name is El El, and to whom besides are names occult not revealed in the 
world. This Adunai will elect for himself a people and will congregate a 
crowd. Then Ierusalem shalt be built up for a refuge, a city of the Abortive, 
who shall circumcise themselves with the sword, dash their own blood against 
(their) face and shall adore Adunai. — Codex Nasaraeus, I. 47; see I. 227. 

3 In the Mysteries honor to parents was enjoined and not to injure animals. — 
Porphyry, de Abstinentia, iv. § 22. One who had committed a crime could 
not be initiated. Nero did not dare to be present at the Eleusinia. — Sueton. 
vit. Nero, c. 34. Nork, Bill. Mythol., II. 347. 



THE HEBREW MYSTERY. 37 

The Services (Sacra, Mysteries) which are per- 
formed to Ceres, those especially are called Initia ! 
— Varro, de Re Rust., III. i. 

For what good man, or one worthy of the secret 
torch, such a one as the priest of Ceres wishes him 
to be, thinks any misfortunes (to be) other than his 
own I 1 — Juvenal, xv. 140 ff. 

The Sod (Mystery, Initiation) of Iahoh is for 
those that fear Him ! — Psalm, xxv. 14. 

I must be initiated ere I die ! ! — Aristophanes, Eirene, 368. 

Unless a grain of wheat which falls to the ground 
die, it abides alone ; but if it die, it bears much fruit. 
John, xii. 24. This is the doctrine of the Mysteries 
long previous. — Spirit-Hist., 213. 

Isar iSARani Iah (Iah has chastened me, correct- 
ing) ; but to Death he has not delivered me ! — Psalm, 
cxviii. 17, 18. 

iAHoh saves his anointed. 2 — ^Psalm, xx. 6. 

1 All things, then, which ye wish that men should do to you, so also do you 
do to them. — Matthew, vii. 12. 

Love your enemies and pray for those persecuting you. — Matth., v. 44. 
Whatever is odious to you, faithful and peaceful ones, do it not to your 
companion! — Nazarene Gospel, Codex Nasaraeus, I. 41. 

2 The initiated were consecrated by being anointed with oil. Compare 
Stiefelhagen, TJieol. des Heidenthums, 151, 152; Matthew, vi. 17 ; Psalm, xcii. 
10, 12; xxiii. 5; Ezek., xvi. 9; Mich., vi. 15. Manes anointed his chosen 
with oil. — Beausobre, I. 62 ; I Samuel, x. 1 ; Isaiah, lxi. 1, 3. Anointing him 
with oil in the name of the Lord of Light. — James, v. 14. The SPIRIT of 
Adoni Iachoh is on me! Therefore Iachoh anointed me. — Isaiah, lxi. 1. 

Having been stripped, ye were anointed with exorcised oil from the highest 
hairs of the bead to those below ; and ye were made partakers of the Garden- 
Olive Iesus Anointed. — Cyril, Cat. Must., II. iii. Me dpsasthe twn Christen 
mou.— Cyril, III. i. And concerning you the God said : Do not touch mine 
anointed — Cyril, III. i. 

You have an unguent (unction) from the Holy One and you know all 
things, — the anointing which you took from him teaches you concerning all 
things. — John's Epistle, I. ii. 20, 2*7. 

The anointing oil is poured upon the priests. — Levit., xxi. 10, 12; Luke, 
iv. 18. 



38 sod. 

Fear lAHoh ye his eadashi (Holy ones). — Ps., xxxiv. 10. 
In the congregations bless Alahim Adoni. — Ps , lxviii. 27. 
There is not thy like among gods Adoni! — Psalm, lxxxvi. 8. 

The essential part of the Eleusinian Mysteries was 
the nocturnal and ecstatic celebration ! — Prelkr, 
I. 486. 

There will be to you singing, as in the night of 
celebrating-FEAST ; and joy of heart as of one march- 
ing with the pipe to come to the mount of Iachoh ! 
— Isaiah, xxx. 29. 

The Eleusinian Dionysus bore the peculiar name 
Iacckos, and had a more prominent part in the Eleu- 
sinian Mysteries, especially in the Great Eleusinia ! — 
Preller, I. 486. 

Who shall go up into the har (mount, HiERon, 
shrine) of Iachoh, and who shall stand in the place 
of his Kadash ? — Psalm, xxiv. 

' ' There is another crowd of sacred (priestly) men 
and of flutists and pipers (Matthew, ix. 23 ; Mark, v. 
38) and of eunuchs (Matthew, xix. 12); and there are 
both raving and frenzied women." — Lucian, iv. 
282. 

" On specified days the throng are gathered to the 
temple ; and many GajJz (eunuchs, priests of Agal, 
the Sun-god Gallus) and the holy men whom I spoke 
of celebrate the Mysteries (Orgia) and cut 1 them- 
selves on the arms and are beaten by one another on 
their backs. Many standing near them play the 
flute, and many beat drums, and others sing inspired 
songs and holy hymns. But these performances take 
place outside of the shrine ! As many as do these 
things enter not into the naos /" — Lucian, iv. 285 ; see 
Juvenal, ii. 115. 

1 1 Kings, xviii. 28, 41 ff. 



THE HEBREW MYSTERY. 39 

And his Mtsteeies are for the IsAEim (the good, the chastened) ! — 

Proverbs, iii. 32. 
These the uninitiated behold not S ! — Theocrit., xxvi. 

Procul o procul est-e, profani, 
Conclamat vates, totoque absistite loco. 
Gressus removete, profani ! 

We have sweetened the Mysteries together ; in 
the House of Alahim 1 we have walked with the 
throng. — Psalm, lv. 14, Schmid. 

When I marched in in the throng, moved along 
with them to the House of Alohim with the sound 
of jubilation and praise, the people keeping holiday. 
— Psalm, xlii. 5. 

Let thy priests be clothed with justice (zadik) 

And let thy holt (chasidi, chaste) shout for joy ! — Psalm, cxxxii. 9. 

Initiated into the most blessed of all Mysteries, 
being ourselves pure 2 . — Plato, Cary, I. 326. Becom- 
ing just and holy with wisdom. — Ibid., 411. Justice 
is holiness. — Ibid., 259. 

" The word just : I have inquired about all these 
things (and heard) in the Mysteries." — Plato, Craty- 
lus ; Purges, iii. 340. 

Those who take part in the Mysteries, says Diodo- 
rus, • become more pious, more just, and, on the 
whole, better than before. — Diod. v. 48. 

1 "Employing after a foreign mode a instead of 77." — Plato, Cratylus; 
Stallbaum, p. 117. "The Doric name; for the Dorians call the Sun f Al-ios M 
(All-ah, Aliah) .—Stallbaum'' s Plato, Cratylus, p. 122. 

2 He placed a partition for the exclusion of the multitude from coming into 
the temple, and showing that it was a place that was free and open only for 
the priests. He also built beyond this court a temple. Into this temple all the 
people entered that were distinguished from the rest by being pure, and ob- 
servant of the laws. — Whistorfs Josephus, Ant. by Burder, 1. viii. chap. 3. 

To the east one great gate, through which the pure entered with their wives. 
Josephus Ant. xv. chapter 11. The rails which, in the Isis-temple, separated 
the profane from the sacred place. — Bulwer, Last Bays of Pompeii, 44. 



40 sod. 

There is something, pervading the universe, by 
which all generated natures are produced. — Plato, 
Cratylus ; Purges, iii. 340. The Sun is to dikaion 
(the just). — Plato, iii. 341. 1 

God is never in any respect unjust, but as just as 
possible ; and there is not anything that resembles 
him more than the man among us who has become 
as just as possible. — Plato, Thecetetus ; Cary, I. 411. 

Christ is called ELIos of justice ! — Eusebius, De- 
monstr. Ev. v. 29. 

I shine like the Sun in the star-house at the 
Fe'ast of the Sun ! — Book of the Dead; Uhlemann, vi. 
231. 

Constantly perfecting himself in perfect Mysteries 
a man alone becomes truly perfect. — Plato, Phaedrus ; 
Cary, I. 328. 

Open to me the gates of Zadik (the JUST One) ! 
This is the gate of Iachoh ! 

Let the ZADiKim (just) enter through it. — Psalm, cxviii. 19, 20. 
Where are the sacred awful shrines, where the House of Mysteries 
Is shown with sacred pomps. — Aristophanes, Clouds, 298 ff. 
Al (is) Iachoh and shines Cl&O I AE ) to us ! 

Bind the feast (eoprrj, sacrifice) unto the altar's horns.— Psalm, cxviii 
27. 

Then they stood around the ox and raised up the pounded darley calces. 

Iliad, II. 410. 

Lege praeceptum Qua adumbrantur 

Immolari hostias, Divina Mysteria. 

— As early as the seventh century ; Eambach, I. 133. 

1 The Sun is not only that which is just (to dikaion), but He is the Spirit 
op truth, and to zoopoion the Holy Ghost that giveth life and makes us live ! 
—Spirit-Hist., 259 note 2nd, 225, 195, 154, 158, 175, 174, 153. Now the ex- 
pression " breathed into" is equivalent to "inspired" or " gave life to ;" That 
which breathes in is God, that which receives what is breathed in is the mind, and 
That which is breathed in is the spirit.— Philo Judaeus on the Allegories, lib. 
1st. § xiii. Yonge ; Gen. ii. V. 

And the Breath of God moved on the face of the waters I— Gen. J. 
Iao, the Spiritual Principle of life !— Spirit-Hist. 154, 259. 



THE HEBREW MYSTERY. 41 

El is terrible in the great sod (Mysteries) of the 
kedeshim. — Psalm lxxxix. 7. 

The Mysteeies of Iachoh (are) for those who fear him! 1 — Psalm, 

xxv. 14. 
Hallelu Iach ! Sing to lAHoh a new song ; 
Let the praise of him be in the assembly of the CHAsmim (chaste, holy 

one). — Psalm, cxlix. 1. 
The ZADiKim are the CHAsmim ! — Jennings, Jewish Ant., 262. 
Hallelu Iach ! Hallelu Al in his holy place ! 
Praise him with the tambour and dance. — Psalm, cl. 

The singers first, then the players on stringed-instruments, in the midst 
of the virgins beating tambourines. — Psalm, lxviii. 26. 

Bacchanalia were held on alternate years on mount 
Parnassus with the clash of cymbals. — Hospinianus, 
I. 115. 

At the entrance of the gate of the House of Iachoh, 
the north gate, women sat deploring Tamus (Adam, 
Adonis). —Ezekiel, viii. 15. 

The houses of the kedeshim (Gralli) who were in 
Iachoh's House, in which (houses) the women wove 
tents, to Ashera (Venus, Sarah). — 2 Kings, xxiii. 7. 

" One may see eunuchs 2 continually strutting 



1 Only the priests (kedeshim) were allowed to enter the inner temple. 

2 Casti, chaste;, the Galli. — Movers, 688, 687. Kadash (holy) to Iahoh. — 
Zachariah, xiv. 20. Sanctissimus Archigallus. The Galli were considered 
especially holy, and were regarded as Prophets filled with the Spirit of the 
Deity.— Movers, 688 ; Apol, c. 25 ; A mob. 1. c. p. 30, see Ps. 89, 18. " The 
Galli were undoubtedly also the KEDF^irim." — Movers, 683. The Septuaginta 
call them rereleafievovg, that is, consecrated and initiated! — Ibid., 683. 
The K-adesh (KDS, "the Sanctified" was holy both to Venus and Moloch- 
Saturn, because he united in himself the peculiarities of both. — Ibid., 686. 

The KADUsians (from Kadosh the San) dwelt in the mountains between the 
Black and Caspian seas. — Univ. Hist., v. 283, 321. Kadesh (Kadash), Gen. 
xiv. 7, was a city. Cities bore suN-names. — Spirit-Hist., 74. The kedeshim 
(holy) are the priests of the suN-god. — Spirit-Hist., 144. Therefore they were 
" holy men." 

Qa these very days they become Eunuchs (Galli) ; for when the others play 



ie 



42 sod. 

through the market-place at mid-day, and leading h 
processions in festivals ; and impious men as they are, 
having received by lot the charge of the temple, and 

the flute and perform Mysteries (Orgia), now the madness comes upon many. 
— Lucian, iv. 285; Matthew, xix. 12. 

The Galli took part in the Mourning for Adonis and represented the shriek- 
ing Salambo (Venus). — Movers, 201. Compare the " Iahoh Salom." — Spirit- 
Hist, 315. 

Omnia fecit quae Galli facere solent. Salambonem etiam omni planctu et 
jactatione Syriaci cultus (Heliogabalus) exhibuit. — Lampridius, cap. 7 ; in 
Movers, 201. The Eunuchs (Galli) go clothed as women. — Lucian, iv. 275. The 
women love the Galli with the utmost ardor of passion, and the Galli are mad 
after women. — Lucian, iv. 2*73. Negant se viros esse . . . mulieres se volunt 
credi. — Firmicus. 

The priests and Galli, dressed like women, with turbans, appear in a band. 
One who surpasses all in the tonsure begins to prophesy with sighing and 
groaning ; he publicly laments for the sins he has committed, which he will 
now punish by chastisement of the flesh. He takes the knotty scourge which 
the Galli are accustomed to carry, whips his back, cuts himself with swords 
until the blood runs down. The whole ends by taking up a collection. Cop- 
per and silver coins are flung into their lap ; some give wine, milk, cheese, 
flour, which are eagerly carried off. — Movers, 681 ff ; Apuleius, Met. 

Avoid the Galli (Eunuchs) and have no communion with them, who have 
deprived themselves of virility and the fruit of procreation which the God has 
given to men for the increase of our race ! — Josephus, Ant., iv. 8, (Anno Do- 
mini, 70). 

Before Josephus's time this law was promulgated. Of course, the law 
would not have been made if it had not been the custom formerly for eunuchs 
to enter into the congregation of Iahoh ! — Deuteronomy, xxiii. 1 ; Philo, 
On the Allegories. III. ii. These semimale priests emblematized the Com- 
pound Divinity (First-Cause) Adoni (Iah) and Venus (Ia) ; which is also seen 
in the Bilanx of the Kabbala. The Hebrews adored Adonis (Iahoh-Salam) 
and SalamaA (the Arab Venus, Huzzah-Salama). We have the names Salon 
in Nehem. iii. 15, Salam in Ezra, x. 24, SalaimaA (Salamios) Ezra, x. 39, 
Salomi, Salumiel; and SalamaA (Solomon). Kings, like Dud and SalamaA, 
bore names of the Sun as Regent. — Spirit- Hist., 38, 39, note; 74. The 
Book of Enoch gives us Diidael (Hades, Ades), which may be translated 
Mercurial-Hell; since Dod, Tot, Thoth, are names of Sol-Mercurius, the Sun 
of Hades (Helios). The name Ad (Adonis, Ades, Deus) was inscribed on 
the Hebrew altar. — Joshua, xxii. 34. Ad (vapor) is the Sun's Water of the 
Resurrection, Adonis of the Resurrection of the dead. Two Hebrew altars 
were inscribed Iachoh-Nasi (Iacchos-Xusios) and Iachoh-Salum (Iacchos-Salam). 
— Exodus, xvii. 15 ; Judges, vi. 24. 

We find eunuchs in Persia, 456 and 424 before Christ. — Univ. Hist., v. 
253, 260. They are also mentioned in the time of Samuel. — Josephus Ant. 
vi.; Burder, I. p. 359 ; 1 Sam. viii. 15 ; Gen. xxxvii. 36. 



THE HEBREW MYSTERY. 43 

beginning the sacred and initiating rites, and concerned 
even in the Holy Mysteries of Ceres."-- Philo Judaeus, 
On Special Laws, vii. See Matthew, xix. 12. 

The semimales shall march and beat the hollow drums.— Ovid, Fast. iv. 

When they celebrate their own rites they tell that 
they are chaste (casti).— Ad Senatorem, v. 15; Movers, 
204. Po Exodus xix. 15. 

And thy ohasidi (chaste, casti) shall bless Thee !— Psalm, cxlv. 10 ; 
lxxxv. 9. 

Many shall be purified and made clean and tried. 
— Daniel, xii. 10. 

Daboque vobis cor novum et Spiritum novum dabo 
in medio vestri ! — EzeMel, xxxvi. 25, 26 ; Schmid. 2 
. Cor., vii, 1. 

Every head was made bald, every shoulder freed 
from hair. — Ezek., xxix. 18 ; Numb., viii. 7. 

The flock, the holy flock of Jerusalem in her 
solemn Feasts ! — Ezekiel, xxxvi. 38. 

The Egyptians, when they made the offerings to 
the dead, marched in "a procession in which palm 
branches are strewn in the way. 77 A procession of 
priests is represented with palm-branches in their 
hands, and over this is the inscription : 

This is the completion of the ceremomj of libation 
for the Osiris priest, the mighty servant of Ammon 7 s 
temple, named Katineptu the justified, who has passed 
to another life, etc. — Uhlemann, iv. 296. 

CHOETJS. 

Sent forth from the palace I am come 

Heading the pitchers (libations) accompanied with the loud clapping of 

hands. 
Marked is my cheek with bloody gashes, 
The furrow new-cut by my nail : 
Forever my heart feeds upon grief (cries of wailing). 



44 sod. 

And linen-destroying Tendings of the 

Tissues have been burst open under my griefs, 

The breast-covering folds of the robes, torn 

On account of smileless woes. — Aeschylus, Choeph., 22 ; see Buckley. 

Pouring out these, an earth-drunk stream, I return, 

Flinging away the vessel, with eyes not looking back. — Ibid., 96. 

In the Mysteries the initiated wore long robes of 
linen. — Maury, II. 337. 

Fourscore men from Sechem, Siloh and Samaria 
having their beards shaven and their clothes rent 
and having cut themselves; with offerings and thus 
(incense) in their hand to bring them to the House 
of Iahoh. — Jerem., xli. 5 ; Levit., xix. 27, 28 ; xxi. 5. 

There shall be a mark 1 upon thy hand, and a me- 
morial between thine eyes. — Exodus, xiii. 9. 

Sanctify a fast, proclaim cessation, congregate 
the Elders (the Patres), all inhabitants of the land to 
the house of Iahoh your Alah and call to Iahoh ! — 
Joel, 1/14. This is " the Great Day."— Isaiah, i. 13, 
Septuagint ; which passage Origen quotes. 

Therefore Adoni Iachoh ZABAoth (Sebadios) shall 
call us on that day to weeping, and to mourning and 
to baldness and to wearing sackcloth. 

For lo, joy and rejoicing ; slaying the ox and 
slaughtering sheep ; eating flesh and drinking wine : 
we must eat and drink, for to-morrow we shall die ! 
— Isaiah, xxii. 12, 13. 

They ate the sacrifices of the souls (mathiiii the 
dead). — Psalm, cvi. 28 ; Belcher's Charikles, 294-296 ; 
Mark, x. 38. 

The Greeks called the feast days paneguris 



1 Ye shall not round the corners of your head nor destroy the corners of 
the beard. Ye shall not give a cutting in your flesh, for a soul ; nor the 
writing of a brand (or mark) upon you!— Leviticus, xix. 27. 



THE HEBREW MYSTERY. 45 

(congregation). — Rodolphus Hospinianus de Festis. 
p. 3. 

One ordinance for you of the Congregation (Pane- 
guris) 1 and also for the stranger that sojourneth with 
you. As ye are, so shall the stranger be before 
Iahoh! — Numbers, xv. 15. 

An Ammonite or Moabite shall not enter into the 
Paneguris (kahal) of Iahoh. 

But the Edomites and Egyptians could be present, 
Dent., xxiii. 3, 4, 7, 8 ; and it is probable that the 
neighboring people of Tyre and Byblus were admit- 
ted. — Isaiah, xxix. 17 ; Judges, x. 6. 

Which sacrifice in gardens and burn incense upon 
bricks. 

Which sit in the sepulchres, and pass the night in 
Natsorim (in vigils) ; that eat the flesh of swine ; and 
broth (swine-broth) of the abominable things is in 
their vessels! — Isaiah, lxv. 3, 

Behold I show you a Mystery ! 

We all shall not be put to sleep ! The dead shall be raised. 

— Paul, 1 Cor., xv. 

The Hindus make "the usual libations of water to 

1 And I will also tell about the coNGREGATiONists (Paneguristeon), the things 
which they do ! 

When a man to the Sacred City first goes, he is shaved as to his head and 
eye-brows. 

But in the holy city a man who lodges strangers takes in the unacquainted.* 
For surely in each city* there are appointed mine'hosts on the spot; and this 
custom they receive from their fathers, a native custom. But the Assyrians 
call these men " teachers," for they show the strangers all things ! ! ! 

Having sacrificed a sheej), the other parts he both cuts up and banquets 
upon, but putting the skin upon the ground he sits upon it on his knees and 
takes up upon his own head the feet and head of the cattle, and at the same 
time, praying, he beseeches to receive the present sacrifice ; and he promises 
a greater one next time ! — Luciail, iv. 286. 

* And in every city of the association (of the Essenes) a guardian of the strangers is se- 
lected, dispensing clothing and necessaries.— Josep7ms, Wars, II. 7. 



46 sod. 

satisfy the manes of the dead." — Cokbrooke, Hindu 
Rel, 99. 

The kinsman sprinkles water over the grass spread 
on the consecrated spot, naming the deceased, and 
saying : 

May this oblation be acceptable to thee ! 

He afterwards takes a cake or ball of food mixed 
with clarified butter and presents it, saying "May 
this cake be acceptable to thee ;" and deals out the 
food with this prayer : 

"Ancestors, rejoice, take your respective shares, 
and be strong as bulls !" 

Salutation unto thee, deceased, and unto the 
saddening (hot) season ! 

Salutation unto thee, deceased, and unto the 
month of tapas (wet or dewy season). 

Salutation unto thee, deceased, unto that [sea- 
son] which abounds with water ! 

The nearest relation silently sprinkles the bones 
and ashes with cow's milk. He first draws out from 
the ashes the bones of the head, and afterwards the 
other bones successively, sprinkles them with per- 
fumed liquids, etc.— Colebrooke Relig. Ceremonies of 
the Hindus, 105-108. 

The Feasts of the Mysteries closed with sacrifices 

TO THE DEAD 1 AND THE WASHING AND ANOINTING OF 
THE MONUMENTS. 2 

Ornatis monumenta JUSTorum ! — Matthew, xxiii. 
29, St. Jerome. 

1 Preller, I. 490; Jer., xvi. 6, 1; xxii. 10. 

8 Potter, I. 449. A black bull was offered up.— Potter, I. 449. Osiris ia 



THE HEBREW MYSTERY. 47 

" Those below the earth are conscious." — Sopho- 
cles, Ant., 542. "The dead know what goes on 
around them." — Talmud, Berachoth ; Pinner, I. 18, 

s. 2. 

These bones are the whole house of Israel ! 
Lo, (the j are) saying : Our boxes 1 are dried up, 
Out hope is lost, we are cut off for us ! 

represented black. — Plutarch de hide, xxii. It is the color of Hades. — Isaiah, 
xlv. 19. 

From the ancient Jewish Rabbis. 

I will die in my city ; for it does the dead good if their friends frequent 
their sepulcres and supplicate the Manes (nshmthn), and this thing confers on 
them some benefit. Nay even themselves, when asked, pour forth prayers for 
the survivors : For this reason therefore Caleb ben Iephunah prostrated him- 
self upon the sepulchres of the Patriarchs ! — Liber Chassidim Num., 710 ; 
WagenseW s Sota, p. 332. 

When any public calamity is close at hand, if the people betakes itself to the 
place of the sepulchres and prays there, then the Nourishing Potency, being 
called forth, joins itself to the sentient force ; but this last going forth wakes 
up the mind, and they intercede with God for the living! — Shalshelet Hak., 
p. 85, b; WagemeiTs Sota, p. 332. 

Supplications-were made at the sepulchres of the pious, on account of the 
impression which was left in those bones by the Divine Spirit, whose abode 
they were ; therefore they are more fit than other places, in order that by 
their aid the Divine Influence may be received! — Abarbanel ; Sota, 333. See 
also Matthew, xxiii. 27 ; ix. 16 ; Nicolai, de Sepulchris Hebraeorum, pp. 216- 
218, 183. See 2 Kings, xiii. 21. 

1 The bones were washed with wine and oil. — Anthon, 456 ; Psalm, cix. 18. 
The Romans, like the Greeks, were accustomed to visit the tombs of their 
relatives at certain periods, and to offer sacrifices to them and various gifts. 
The tombs on these occasions were sometimes illuminated with lamps. In the 
latter end of February they kept the Festival Feralia, in which the Romans 
carried food to the sepulchres for the use of the dead! — Anthon, 462. 

Let them remove strifes from the Feasts (Periae). 

The rights (swine-broth) of the divine Manes, let them be sacred ! 

Cicero, de LegibvA, ii 8, 9. 

Swine- offerings were brought to Hercules ! — Movers, 220 ; Macrob., III. 11. 

Post ea praeteriti tumulis redduntur honores. 

Habent alias moesta sepulcra faces. 
Nunc animae tenues et corpora functa sepulcris 

Errant ; nunc posito pascitur umbra cibo 
Nee tamen haec ultra quam tot de mense supersint 

Luciferi, quot habent carmina nostra pedes. 
Hanc, quia justa ferunt, dixere Feralia lucem : 

Ultima placandis Manibus ilia dies ! — Ovid, Fast, ii 



48 sod. 

Can these bones live ? ! ! ! Adoni Iahoh, Thou knowest ! 

Said Adoni Iahoh (Adonis IAO) to these bones : Lo I bring Spirit into 

you, that you live ! 
I am about to open your sepulchres and will make you come up from your 

graves, O my people ! 
I will put my Spirit upon you, that you live. — Ezelciel, xxxvii. 3, 5, 

12, 14, 17; Rosea, xiii. 14; Daniel, xii. 2 ; Jeremiah, viii. 1, 2. 

"We find in Plutarch, de virtt. mull, in fine, an 
instance in which a sepulchre was put in communica- 
tion with the water by an artificial aquaduct, because 
it was customary to erect a place of rest for the dead 
on the shore of the LiFE-producing element." — Bach- 
of en, Grabersymbolik der Alien, 233. 

Furrohurdin Jasan is a Parsee festival set apart 
for the performance of ceremonies for the dead. — 
Dosabhoy Framjee, 61. At the end of the Parsee 
year (February) they celebrate the Mooktads by rais- 
ing a pile of brass or silver vessels filled with water. 
Flowers and fruits are placed there, and religious 
ceremonies performed in honor of the dead. This is 
borrowed from the Hindus. — Dosabhoy Framjee, 
63. 

The women of the Turks sprinkle the monuments 
of the dead with flowers and water. — Nicolai, Sep. 
Hebraeorum, p. 219. The power of the Rain must be 
mentioned in the benediction for the revivification of 
the dead. — Talmud, Berachoth, 26, 33. During the 
whole autumn and winter months a prayer for the 
sending of Rain is inserted ! — Pinner, I. 26. 

A river of water of life proceeding out from the 
throne of God ! — Revelations, xxii. 

From the scull of the ANCIENT Being wells 
forth Dew, and this Dew will wake up the dead to a 
new life. — The Sohar, Idra Rabba ; Franck, 124; 
Vallis Regia, xxix. 6. Kabbala Denud., II. 297. 



THE HEBREW MYSTERY. 49 

11 Influentia rod Seir." — Kabbala Denudata, II. 342, 
Intr. in Sohar. 

The Greeks with trumpets invoke Bacchus (Spirit, 
OsEiRis) from the water. — Plutarch de Iside, xxxv. 

After three days and a half, Spirit of Life from 
The God entered in them and they stood on their 
feet. 

And they went up to heaven in the cloud. — Rev. 
xi. 11, 12. 

"Elohim is divided into Alah fib& and im q\ 
Alah however is the idea of Spirit." — Kabbala Den., 
II. 346. 

For as that which is filled with Holy Ghost (Pneu- 
ma) is called empnqun (breathed into), and that which 
is filled with understanding is called sensible, just so 
this dance of soul has been named enthousiasmos 
on account of the communion and communication of 
diviner faculty : and the prophetic of enthousiasmos 
is from Apollo's inbreathing and possession : but the 
Bacchic is from Dionysus : l 

And with Corybantes ye will dance ! 

says Sophocles ; for the rites of the Mother and the 
rites of Pan are the same as the orgies of Bacchus. — 
Plutarch, Erotik, xvi. 



1 Apollo (Baal, Bel the Younger) is the Divine WISDOM (the male Serpent) 
and Bacchus is the Divine SPIRIT. The Brazen Serpent that Moses (the clergy) 
made, and which in later times was reprehensible on the score of being an 
image, recalls to us the serpent as a Bacchic emblem ; it is found with the 
bulls and groves of Baal (Adonis-Bacchus), an emblem belonging to the 
Mysteries ! Abal, Bol, Baal, was both Apollo and Bacchus, and all three were 
the Sun. Macrobius (Saturn., I. 20) makes Apollo and Bacchus the same. — 
Rawlinson's Herod., II. 298. 

The limbs of the Dionysus, Zeus delivers to his Son Apollo to bury.— 
Clemens Alexandr., p. 15. 

4 



•50 sod. 

A trumpet in every man's hand, with empty pitch- 
ers and lamps within the pitchers. 1 

The three companies blew the trumpets and brake 
the pitchers and held the lamps in their left hand. — 
Judges, vii. 16, 20. 

The Jews in their feasts used little trumpets like 
the Greeks in the Bacchanalia. — Spirit-Hist., 221 ; 
Plutarch, Quaest. Conv., iv. 671, 745, 746. 

And all the people sounded trumpets and shouted 
with a loud voice ! — 1 Esdras, v. 62 ; 2 Sam., vi. 15. 
" They deliver up the Lamp op Life I" — Lucretius, 

II. 78. 
Puffing out the Lamp he fled ! — Aristophanes, Frogs, 
1038. 

He fell down and died ; then we all overthrew the 
lights! — 2 Esdras, x. 1, 2. The candles are extin- 
guished just before the Miserere, at the death of the 
Anointed ! 

The torch (siLao) is the symbol of New Life ! — 
Hundert und Ein Frage, 71. Lights were carried 
before the dead at his funeral. — Talmud, Berachoth, 
53 ; Pinner, 

But who knows if livestg is not dying indeed, 
But to die to live ! — A fragment of Phryxms. 
"Not to live is to live" 1 — Aristophanes, Frogs, 1022. 

Among the sacrifices to the dead the Hindus offered 
u a lamp, water and wreaths of flowers, naming the 
deceased with each oblation and saying, ' May this 
he acceptable to thee.' " — Colebrooke, 101. 

I will dispose a lamp for mine anointed ! — Psalm, 
exxxiL 17. As soon as the dead is buried and the 

1 The art of war in those days would appear to have been a Mystery. 
41 The Greeks with trumpets evoke Bacchus from the water." — Plutareh dt 
hide^ xxxv. 



THE HEBREW MYSTERY. 51 

mourners have come home, they light a lamp and let 
it burn 7 days successively, day and night. — Boden- 
schatz, Kirchl. Verf. der Juden, IV. p. 178. The 
kinsman of the dead ' ' lights a lamp in honor of the 
deceased." — Colebrooke, Relig. Cer. of the Hindus, 107. 
A procession led by a trumpeter was followed by 
wagons loaded with myrtle boughs, by a black bull 
and by youths carrying vessels containing the liba- 
tions for the dead. The tombstones were washed and 
anointed, the bull was sacrificed to Zeus (the Father) 
and to Hermes Underground (the Son), and the dead 
were invited to partake of the banquet prepared for 
them.— See Anthon, 397. On the fifth day of the 
Eleusinia, called the Day of the Lights, the Mystae 
went with torches to the Temple of Demeter at 
Eleusis where they remained all night ! On the fol- 
lowing day Iacchos, Son of Demeter, Son of Dios, 
with a torch (the symbol of Resurrection) in his 
hand, was borne along the sacred way with shouts. — 
See Anthon, 396. 

Go then, and for this man display 

Yonr'sACEED LAMPadas (torches) to light the way 

On his return to light, Gods under earth ! 

— Aristophanes, Frogs, 1442 ff ; Wheelwright. 

The TORCH-lighted shores 1 where the " awful God- 
desses " foster for mortals those hallowed rites ! — 
Sophocles, Oedip. Col., 1019. A trumpet in every 
man's hand, with empty (emptied) Pitchers, and 
Lamps in their left hand ! — Judges, vii. 16, 20. 

The dead shall arise, and those in the remem- 
brances shall be raised up, and those in the earth 

1 The essential part of the Eleusinia was the nocturnal and ecstatic celebra- 
tion.— Preller, I. 486. 



52 sod. 

shall be cheered : for thy dew is a restorative to 
them! — Isaiah, xxvi. 19, Septuagint. 

To those who love there is a return (Anodos) from Hades to light ! — 
Plutarch, Erotilc, xvii. 22. 

From the hand of Saoul (Sol-Pluto) I will redeem 
them ; from Muth (Death, Pluto) I will liberate 
them ; I will be thy plague, Muth ! I will be thy 
destruction, Saoul (Hades, Pluto) ! — Hosea, xiii. 14 ; 
1 Cor. xv. 

From the extremity of the earth we have heard songs : 
Gloet to Zadik! 1 — Isaiah, xxiv. 16. (Jupiter). 

Thou wilt purify me with hyssop that I be clean ; 
thou wilt lave me. 

Create in me a clean heart ALAHim ! 

And a firm spirit renew in the midst of me. 

Alahim, Alahi of my safety : my tongue shall 
sing thy justice (zADiKat). 

Adoni, . . . then thou wilt be delighted with the 
sacrifices of Zadik, the holocaust and the roasted. 

1 Iosedek the Highpriest. — Josephus, Ant., x. c. 8. Zadkiel is an Angel, 
Zedek the planet Jupiter. Inter planetas Zedek, Stella albicans cui gentiles 
nomen Idololatricum applicarunt quorum commemoratio prohibitaExod. xxiii. 
IZ.—Kabbala Denudata, I. 185, 200, Francofurt, 1677. 

Zadak is Jupiter. — Talmud, Pinner, I. 59. Suduk is the Phoenician Su- 
preme God. Suduk is interpreted " just," — S.anchoniathon, Orelli, p. 32. 
The Hebrews called the priests " Sons of Zadok," and Loim (LEuites) — Philo 
About the Planting of Noah, part 2nd. xv. ; the Phoenicians used the word 
ELoim for " Satunians" (Kronioi). From Gallus, a name of Adonis (GELeon, 
Gelon=Ianus) we have Galli, his priests ; from Kadash (Iahoh) we have the 
kedeshim ; from Asar (Sun, Lord, Osiris) we have the Isarim ; from Zadik or 
Zadok, the zadikim ; Deut. xxi. 5 ; 2 Sam., xv. 24 ; 1 Kings, i. 39 ; from the god 
Magos (MACHAniws, MACHael, EIAmach, Michael, Lamach, MAGedon. — Jose- 
phus, Ant., viii. 6) Magi the priests, MAGicians. From Asal, Sol, Asel, we 
have the Salii and Selli, the priests of the Sun. 

Adoni-Zedek, the Jerusalem king, bore the names of Adonis and Jupiter, 
two names of the Hebrew God (Zadik). — Joshua, x. 3. He shall be called 
Iachoh Zedeknu (Our Zedek) l—Jer., xxiii. 5, 6. 



THE HEBREW MYSTERY. 53 

Then thou wilt make bullocks ascend, upon thine 
altar ! — Psalm, li. 

Justice etc. are a kind of Initiatory purification. 
And those who instituted the Mysteries for us appear 
to have been by no means contemptible, but in 
reality to have intimated long since that whoever 
shall arrive in Hades unexpiated and UNiNiTiATed 
shall lie in mud, but he that arrives there purified 
and initiated shall dwell with the Gods ! — Plato, 
Phaedo ; Cary, I. p. 68; Bothe, Aristojph. hi. 205, 
note. 

For we are alone present. 'Tis the Lenaean Feast (of Bacchns). 
But we ourselves, now at least, are winnowed clean ! — Aristophanes, 
Acharn, 471. 

In the Eleusinian Mysteries the initiated purified 
themselves by washing hands in holy water ; and 
were admonished to present themselves with minds 
pure and undefiled. — Potter, I. 451. 

Wash me thoroughly from mine iniquity", 
And cleanse me from my sin. — Psalm, li. 2. 

The intiated are the "just." — Aristophanes, Batr., 
145 ff, 156, 423, 424, 612, 725-727 ; Vary's Plato, 
Phaedo, I. 84, 85 ; Phaedrus I. p. 326. "I hope to 
go among good men. I entertain a good hope that 
something awaits those who die, and that it will be 
far better for the good than for the evil." — Plato, 
Phaedo, Cary, pp. 61, 116, 117. Those in elysium 
are the initiated. 

"Foreseeing the blessings of Hades they sing and 
rejoice !" — Plato, Cary, I. p. 89. " Our souls will 
really exist in Hades.' 7 — Cary's Plato, I. 115. 

Thou shalt see faieest light just as here, 
And myrtle groves, and blest camp-meetings (Thiasous) 
Of men and women, and much clapping of hands. — Aristoph. Fi-ogs, 155 ; 
Psalm, xlvii. 1. 



54 sod. 

Chorus of the Initiated, in the Elysian Fields, 
who dwell near the way that leads to pluto's gates. 

Iacch ! Iacche ! Iacch ! O Iacche ! 

The Initiated 

Here somewhere are sporting, whom he described to us. 
At least they are hymning the very Iacchos whom Diagoras. 1 — Aristoph., 
Frogs, 309 ff. 

In the Elysian Fields the souls gather the fruits 
from the celestial trees of this paradise. — Champollion, 
Egypte, 131. The residences of the blessed were 
gardens shaded by trees of Various kinds. — Egypte, 
105. Ellas, Allah, Elousm (Diana) , Alusion (Elysium) 
the Sun's realm. 

Thou shalt call me Aisi (Iasi, Bacchus-Iasius) and 
no more Boli (my Apollo) ! — Hosea, ii. 16 ; Isaiah, 
xi. 1. Apollo is the Monad, and Artemis the Duad. 2 
— Plutarch de hide, x. The castrated priests of the 
Assyrian Artemis (Virgin) were named MagABUZoi. — 
Movers, 241 ; Strabo, xiv. 1, p. 276. 

Great is Diana of the Ephesians ! 

The Great Goddess Diana whom all Asia and the 
world worships ! — Acts, xxix. 27, 28. 
Diana the Light-bringing. — Aristoph., Lysistr., 687. 

Ieis, dewy, on her yellow wings through heaven. — Virgil, Aen., iv. 700. 
Ieah does not make her light to shine ! — Isaiah, xiii. 10. 
Once more come to me, Phoib, 3 Dalian King, who holdest Kunthia 
High-headed rock : 

1 Diagoras provoked the highest indignation of the Athenians by divulging 
the Mysteries. 

2 The Supreme Being was philosophically considered Semimale, Male and 
Female : Adam-Adan-Adonis and Huah-Eua- Venus, Lunus and Luna, Acdestis 
and "the Mother," Attis and Nana-Venus. "For ye are wont to say in 
prayers, Whether Thou (0 God) art God or Goddess." — Arnobius, adv. Gentes, 
III. viii. Iah (Deus) and lah (Ia, Dea, The Virgin) in Hebrew, become Ia, Ie, 
Ikios (Apollo) and Ia (Diana Virgo) in Greek and Latin ; for it was the usage, 
according to Hieronymus, to write with a " He" and to read it an a ; also the 
Attic Greek changes a into eta. 

3 Abob as, Abib, Boib ; Babas, Phabet — Josephus, Ant., xv. 11, 12. 



THE HEBREW MYSTERY. 55 

And Thou, Blessed (Virgin) of Ephesus who dost hold the golden 
Fane in which lim>ian maids thee greatly reverence. . . . 

And He, who holding Parnasian rock 

With torches radiates, 

Festive Dionysus eminent with Delphic Bacchae. — Aristophanes, Clouds, 
577 ff. 

Call on Artemis (Virgin), 

And on twin Ieios 1 chorusleader 

Well-disposed, and on Nusios (Bacchus-Nuh) 

Who, with maenads, gleams Bacchic with his eyes 

Alalai (Hallelu) Ia 2 Paieon ! Lift up! Iai! 

As after victory, 

Iai! Euoi! Euai ! Ettai. — Aristophanes, Lysistr., 1193 ff. 

I entreat Pastoral Hermes and Pan! . „ . 

Let us O Women strike the ground in time ! 

But we fast 3 wholly : . . . 

But I in philo-chorous komuses will sing Thee, 

Euion, Dionusos, BeomIus, and Boy of Semele, 

Delighted in choirs of ISTymphs on the mountains, 

In charming hymns, EuIon"!, Etjion!, 

Ettoi!, dancing in choir ! — Aristoph. Thesmoph., 926 ffi 

In the Mysteries of Ceres the initiated bore the Mystic Torch. — Juve- 
nal, xv. 140. 

Such Orgia (Mysteries) with secret torch the Baptists 

Performed, who are wont to weary the Athenian Cotytto. — Juvenal, II. 
91, 92. 

She will descend in winter into the river, the ice having been broken, 

Thrice in the morning Tiber will she be dipped, and in the very 

Whirlpools wash her timid head. — Juvenal, vi. 522 ff. 

John, surnamed the Baptist. For Harod kills this 
good man who commanded the Jews to come toge- 
ther to Baptism, practising virtue and using justice 
toward one another and piety toward God. For 
that the Washing seemed acceptable to him if they 
used it not for the deprecation of certain sins but for 
purity of the body, seeing that verily the soul is puri- 
fied by JUSTICE ! — Josepkus, Ant., xviii. 7. 

1 Doric Ia, Attic Ie. 

a It] in the Greek. See p. 39, note. 

9 When thou dost fast, wash thy face and anoint thy head.— Matthew, vi. 17 



56 sod. 

John came to you in the path of JUSTICE. — 
Matthew, xxi. 32. 

And in those days is loan the Baptist at hand 
proclaiming in the desert of Judaea, saying : Change 
your hearts (repent) ; for the Kingdom of the 
Heavens is nigh ! ! ! 

And himself, the loan, had his clothing of camel's 
hairs, and a belt of skin around his loin. 1 

And locusts and wild honey were his food ! — 
Matthew, iii., Greek Test. Tischendorf. 

Ex more docti Mystico 
Servemus hoc jejunium ! — Ancient Christian Hymn. 

Taught in the mode of the Mysteries 
Let us keep this fast ! — Rambach, I. 170. 

John's disciples (" John's Christians ") said: We 
and the Pharisees fast frequently. — Matthew, ix. 14. 
Matthew, x. 26, 27, 28, contains a simile drawn from 
the Mysteries. Mystery was an expression for 
baptism and sacrament. — Hagenbach, Dogmengesch., 
169, 170. 

Herald 

Silence, Silence ! ! Pray to the Thesmophorian 
Goddesses, to Demeter, and to Kora and to Pluto 
and to Kalligeneia and to the Nourisher of youths, 
and to Hermes and to the Graces, to make this 
Church and Synod the now fairest and best ! 
Ia Paion, Ia Paion, Ia Paion ! 
Chairomen ! ! ! 



1 He wore a hair shirt probably, like the early coenobites, the later monks. 
Compare the Therapeutae and Essenes as monks ; also the Buddhist monks of 
this period. 



THE HEBREW MYSTERY. 57 



Chorus. 

We approve ! and we supplicate the race of gods, at these prayers 
Appearing, to be gratified ! ! — Aristophanes ; Thesmoph., 294 ff. See 
Matthew, xviii. 17 Greek. Aristophanes lived from 456 to 380 Before 

Christ. 

' ' The rites of Kotuto (Kotys) and Benclis 1 ( Arte- 
mis), from which the Orphic rites originated J 1 — Strabo, 
x. 470. The Orphic ideas and customs resemble the 
Hebrew particularly.— Spirit-Hist., 212, 213, 176, 
169. 

And the psalm (psalmos) halelujas (ALALAzei), 

And bull-voiced fearful imitators bellow 

Somewhere secretly (from the unseen), 

And the drum's reverberation, 

As of subterranean thunder, is borne exceedingly fearful. 

—Strabo, x. 470. 

Zeus Chthonios (beneath the earth) thundered ! — Sophocles, Oed. Col., 
1606. 

The gods under earth 
Are better at receiving than letting go ! — Aeschylus, Persai., 689, 690. 

O Ejxg of those in night, 

O Aidoneus, Aidoneus ! — Sophocles, Oed. Col., 1560. 

O Abode of Aides and Proserpine, O nether 
Hermes ! Hermes the Conductor (of the souls) is 
leading me on, and She (Proserpine) the Goddess of 
the sh&aes.— Sophocles, Electra, 110 ; Oedip. Col, 
1547. 

Hermas, Kullanios, called out the souls 
Of the men that wooed ; and He held with his hands the eod 
Of gold, beautiful, with which he soothes men's eyes, 
Whomever He pleases, and raises again those that sleep ! 

1 Bendidia, a Bacchic festival of Bendis-Artemis (the Moon), the day before 
the Panathenaic festival. — Anthon, Bendidia. 

Music in the Rites. Orpheus, Musaeus and Thamuris procured music (for 
the Mysteries). — Strabo, x. 471. 



58 sod. 

And with it indeed He drove, having moved them ; and they gibbering 

followed. 
Gracious 'Ermeias led them down the dusky paths. 
And they went to the streams of Ocean and the rock of Leucas, 
And to the GATES of Eel (Sol's Gate of Hell) and the people of dreams 
They came ; and immediately they came upon the Asphodel mead 
Where dwell souls, images of the dead ! — Homer. 

The Sun-god and his horses and chariot were car- 
ried every night around (under) earth in a brazen 
cup (Charon's boat). The cup is the Pitcher in which 
Water is fetched from the Styx for the moon. 1 

The Sun (Eli) went up, leaving the very beauteous LAKE. 2 — Odyssey, 
iii. 1. Mercury is Sol. — Arnobius, VI., xii. 

The 14th Way is called Sakal Mair (Wisdom 
Shining) and is so called because He is the essence 
of the Gathered Wisdom (the Wisdom of the Gather- 
ing), and the Teacher concerning the Mysteries of 
the Consultations of the holy (kad.esh). — The Jezira, 
Meyer, pp. 3, 19. 

I am LIYING unto the Aions (ages) of the Aions 
(ages) ; and I hold the keys of the death and the 
Hades. — Rev., i. 18. 

O Subterranean Herma presiding over thy Father's powers. 

— Aeschylus, Choephorae, 1. 

Herma, Offspring of Dionysus who leads the Bacchic dance. 

— Orpheus, Arg., 57. 

To Thee the great Panathenaia we will celebrate, 
All the other rites of the gods, 
Mtsteeies, Diipolia, Adonia, Herma ! 

— Aristophanes, Eirene, 406 ff. 

1 The Pamulia were on the twenty-fifth of Phamenoth (March 3d), and on 
the New-moon of that month the ancient Egyptians celebrated the entrance 
of Osiris into the moon I This, Plutarch says, is the beginning of Spring. — 
Higgins, Anacal., p. 114. In the Pamulia they bore the triple Phallus. — 
Silvestre de Sacy, II. 54 ; Pint, de hide, xxxvi. The moon obtains her light 
from the Sun.— Plato, Cratylus ; Burges, iii. 332. The Sun is the "first 
m.wa.."—SpiritHist., 61, 52. He is First-born from the shades of Zalamoth. 

2 Compare the Delian LAKE.— Rawlinsorts Herod., II. 259. 



THE HEBREW MYSTERY. 59 

Then he takes the Rod ; by this he evokes from Orcus souls 
Pale; others he sends under sad Tartarus! — Virgil, Aen., iv. 242. 
Thou puttest pious souls in joyful 
Mansions ; and with the golden Rod dost govern 
The light crowd ; Acceptable to the gods 

Above, and those below ! 1 — Horace, I. 10. 

When I shall have walked in the valley of Zal- 
muth (Salamuth, summae tenebrae, shadow of death) 
I will not fear evil for myself ; thy rod and thy staff 
will console me. — Psalm, xxiii. 4. 

When the "First-born of Time" (Sol-Aion) comes 
near me, then I obtain the portion of this speech. 

Breathing lies the quick-moving Life, heaving yet 
firm, in the midst of its abodes. The Living One 
walks through the powers of the dead : the Immor- 
tal is the brother of the mortal. — Vedic Hymn; Max 
Mutter, p. 567. 

Greatest Herald of those above and those below,. 

Listen, Herma of the Shades, having summoned for me 

The Angels (Daimonas) under earth to hear my 

Prayers, the Guardians of my fathers' homes ! 
— Aeschylus, Choeph., 121 ff. "They worship Hermes most of gods. 
And they swear an oath by Him alone, and say that they are born from 
Hermes." — Herodotus, v. 7; see Spirit-Hist. of Man, pp. 210, 159, 160, 
the notes. 

holy Daemons 2 (Lords) tjndee eakth 

Ga (Earth) and 'Erma (Aram, Mercury, Baal-Ram) and King of the 
Infernals, 

1 " Jesu MEsio is Nebu, the false Messias, the destroyer (depravator) of the 
ancient religion." — Codex Nasaraeus ; Norberg, Onomasticon, 74. Nebo is 
Mercury; and " Tobo (Vulcan-Mercury) is a Liberator of the soul of Adam, to 
bear it to the Place of Life." — Ibid., 58. Vulcan is Zeus under earth. 

2 For Osiris and Isis have passed from good daemons into gods. — Plutarch, 
de Iside, xxx. Just so Adonis passes over into the Angel Adon-Ai of the 
Arabs. 

Aristophanes uses DUMONas in the sense "gods," not demons. — Lysistrata, 
1198. It is used like Balen or Baalan meaning "Sun," "lord," as a title. — 
Paul, 1 Cor., viii. 5. Demeter is called Chthonia. — Preller, I. 483. 

Philo says : The beings which the philosophers of other peoples distinguish 
by the name Daemons, Moses names Angels. — Philo, De Gigant., I. 253, ed. 
Maug. ; Franck Die Kabbala, 229. 



60 sod. 

Send from below (bis) spirit (soul) unto ligbt ! ... 
G-a and otber cbiefs of tbe Ohtbonian gods . . . 

AmoNeus, 1 

Aidoneus that sendest up the shades ! ! — Aeschylus, Persai, 628. 
BalAn (Baalan, Baali), ancient Balen ("lord"), 

Come fortb Darius ! — Aeschylus, Persai, 657, 664. 

1 come leaving the hiding-place of tbe dead and tbe Gates 

Of Darkness, where Ames (Pluto) bas bis abode apart from tbe gods, 
Having deserted my body, being raised high in Air (for the space of) 
Now already this third ligbt of day. — Euripides, Hecuba, 1-33. 

But among all these, whoever passes his life justly, 
afterwards obtains a better lot, but who unjustly, a 
worse one. 

When they have ended their first life (they) are 
brought to trial ; and being sentenced, some go to 
places of punishment beneath the earth and there 
suffer for their sins ; but others, being borne upward, 
by their sentence, to some region in heaven ! — Plato, 
Phaedrus; Cary, 325. 

Hail to thee, Man, who art come from the trans- 
itory place to the imperishable ! — Vendidad, Farg., 
vii. 136 ; Spiegel 

Creator ! where are these tribunals, where do these 
courts proceed, where do these courts assemble, 
where do the tribunals meet, to which the man of 
the embodied world gives an account for his soul ? — 
Persian Vendidad, xix. 89. _ 

In the third night ; after the coming and shining 
of the Morning-red, 

And when upon the mountains the victorious 
Mithra sets himself with pure radiance, 

Then the Daeva Yizaresho carries the soul bound, 
that has lived in sin, to the Bridge Chinvat ! — Vendi- 
dad, xix. 91-97. 

1 Adonis in Hades, as God of the Resurrection ot the dead. " Ramas, the 
Highest!" Baal-Ram, Bol-Aram, Bal-Harameias, Baal-Hermes 





THE HEBREW MYSTERY. t)l 

To triton (the third) to the Savior I 1 — Plato, Phile- 
bus, 66. 
ta trita, a Grecian sacrifice to the dead, the third 
day after the funeral. — Isaeus, her. Menecl, §§ 37, 46 ; 
Liddell §* Scott, Lexicon ; Belcher's Charihks, London 
ed., p. 204. 

The third day he rose from the dead ! — Rev., xi. 11. 

Blamest thou that we have not laid thee out ? 
But the third day indeed at very early morn 
The third preparations (sacrifices) will come from us. 

— Aristophanes, Lysistr., 575 ff. See Lob. Phryn., 323 ; Liddell & 

Scott, Lexicon, Tritos. 

He will revive (animate) us after the space of two days, 

On the third day he will raise us up to live in his presence. 

— Rosea, vi. 2. 

Great is the Mystery (to musterion) of that God- 
liness who (og) was manifest in flesh, justified through 
the Spirit, seen by angels. — 1 Tim., iii. 16. ed. Lach- 
mann. 

He shall come unto us as the Rain, as the Latter 
Rain irrigates the earth ! — Hosea, vi. 3. 

1 The Persian ceremonies of the third day took place at the dakhma (the 
round tower where the dead were exposed), the mausoleum. — Spiegel, Avesta, 
II. xxxix. ; Univ. Hist., v. 166. 

" The Persians anciently (that is, before the Liturgy, the Avesta) worshipped 
Zeus and Kronos and all these gods that the Greeks make a noise about." — 
Agathias, II. 24 ; Spiegel, II. 216. They worshipped Sun, Moon, Fire, Earth, 
Water, Winds, Yenus. — Hyde, 94 ; Herodotus, I. 131. The Persians offered 
incense to the Planets. — Hyde, 99. They also had the " Mysteries of Yenus " 
and other Mysteries; "priests of Bellona;" the doctrine of " inherited seeds 
of corruption and impurities ;" and their priests dressed in white. — Univ. Hist., 
v. 155, 156, 161, 163, 164, 264. The Persians believed that the Sun is the 
throne of God. — Univ. Hist., v. 151 ; Spirit-Hist., 144; Numbers, xxv. 4. 

Zoroaster consecrated wine, a rose, a cup, and the kernel of a pomegranate. 
— Univ. Hist., v. 400. The rose (gul) was sacred to Dionysus (Gallos, the 
Sun). Zoroaster only altered the ancient religion in the time of -Darius Hys- 
taspes about 520 before Christ.— Univ. Hist, v. 385, 386, 387, 3S4, 393, 130. 
He altered it, as we see, from the Bacchus-worship. — Spirit-Hist., 201. 



62 sod. 

Nothing continues long under the same form. 
All things change ; nothing perishes : our Spieit wanders 
Here and there, hence and thence, occupies all sorts 
Of forms, passes over equally from animals into human 
Bodies and into beasts, nor utterly perishes at any time ! 

—Ovid, Met, xv. 165, 258. 

germ of Agamemnon under earth, I send these 
(libations) to thee as dead.— Euripides, Iphigeneia in 
Taur., 170. 

"What then is produced from death?" "Life 
is !" " From the dead living things and living men 
are produced. 77 " Will not this reviving be a mode 
of production from the dead to the living T — Plato, 
Phaedo, Cary, I. p. 71. " Can -the soul, since it is 
immortal, be anything else than imperishable V } — 
Ibid., I. 115. 

What thou sowest is not brought to life unless it 
die! 

Thou sowest not the body that shall be born, but 
merely a seed ! — Paul, I. Cor., xv. 

Now is Christ eisen from the dead, the First-fruits of those at best. 

If there be no Eesueeectiox of the dead, Christ is not risen ! 

What shall they do who are baptized foe the dead, if the dead rise 

not at all ? Why are they bathed for the sake of these ? 
See, I will explain to you a Mysteet (musteeion) : we all shall not be 

put to sleep, but we all shall be changed ! 
The dead will be raised incorruptible,- and we shall be changed ! 

— 1 Cor., xv. 

We praise Ahura-Mazda, the Pure, Lord of the pttee (man). The 
Amesha-£penta the good Kings the wise praise we ! 

We praise the Watee. The souls and feavashi of the pttee praise 
we! — Yacna, lxii., Spiegel. " 

The shining acts of purity we praise 

In which the souls of the dead, the fravashis of the pttee, are glad. — 
Spiegel, Yacna, xvii. 43, 44. 

Hail to Him who is sufficient for the salvation of every one ! 

Happiness he has proclaimed, namely, happiness for every puee who 
is, has been, and will be ! — Yacna, xlii. 1 ; xxi. 7. 



THE HEBREW MYSTERY. 63 

Whoever recites the part of the Ahuna-vairya, 

That man's soul thrice I bring over the bridge to Paradise, 
I who am Ahura-Mazda, 1 

To the best spot, to the best purity, up to the best Lights. 

"Whose soul trembles on the Bridge Cinvat 

Wishing to obtain through its acts and tongue the path of ptteity (Par- 
adise). 2 — Yacna, 1., 



When such a soul goes forth out of the body's 
measure it is like a terrified infant, remaining aston- 
ished and ignorant of its way ; Sorush shall conte to 
this blessed, he shall keep him safe from the Devil 
and bring him to his habitation. — Sad-der, p. lxiii. 

" This our brother, while he lived, consisted of the four elements : 
now he is dead, let each take its own ; earth to earth, air to air, water 
to water, fire to fire" — Univ. Hist., v. 167 ; Lord, Religion of the Per- 
sees, p. 49. 

The purified goes to the throne of Ormltzd and 
the seven amshaspands that live forever. 

Vohu-maxo (Bahman, the Good Spirit ; Mano) stands up from his golden 

throne. 
Says Vohu-mano : How art thou come hither, puee one, 
Out of the transitory world to the Untransitory World ? 

1 According to the gloss this takes place on the day when the offering to 
the dead is consummated. — Spiegel, Avesta, II. 96. 

2 It was Persian and Jewish doctrine that the good and bad deeds were 
weighed in a great scales. — Spiegel, Avesta, II. lviii., cxxiv. 

The Court is held on the fourth day, and the wicked is dragged from the 
Bridge down to hell. — Spiegel, II. xxxix. 15. 

They shall bring thee down to the pit (of hell) 

And thou shalt die the deaths of those buried in the heart of the seas. — 
Ezek., xxviii. 8. 

The Persians believe that the soul of man remains yet three days in the 
world after its separation from the body. They pray during these three days 
for the soul of the dead, and these prayers can still profit him on the Fourth 
day when the Court opens. — Spiegel, Avesta, Einl., p. xxxix. Rashnu-razista, 
the Spirit of Justice, on the Bridge Cinvat holds thfi scales of Justice. — Ibid., 
p. 16. Two angels Mihr-Izad and Reshu-Izad weighed the good and evil 
actions of the soul attempting to pass. The Day of Judgment is at the end 
of twelve thousand years after the Creation. — Univ. Hist., v. 401, 160 



64 sod. 

The pure souls contented go 

To Ahura-mazda's, to the Amesha-cpentas' golden thrones. 

To Garo-nemana (heaven, the pasture of the Sun), the dwelling of 

Ahura-mazda, the abode of the Amesha-cpentas, the residence of 

the other pure ones. — Vendidad, xix. 102-108. 

Where thou shalt have found dead, rolling them 
up consign them to the. tomb ; and I will give thee 
the first abode in the Resurrection. — Esdras., II. 23, 
16, 31. 

And the young men arose and wound him up (as 
the mummies are wound) and carried him out and 
buried him. — Acts, v. 6 ; Burdens Josephus, I. 112 ; 
John, xix. 40 ; Kenrick's Egypt, I. 414. 

He has passed away to re-union with Ptah, the King of the gods, 
and with the Prince who has possessed the world, the Lord of the lands, 
named Ramses Miamun. They have granted an eternally happy life to 
the joy of the lord of the palace the city-magistrate Petnufi-Bet, the 
Justified, Saved (Blest) ! 

He is passed over to be again-united x with Ammon-Ka, the King of 
the gods, etc. 

Songs of praise to Ptah, the Judge of the universe, the King of 
upper and lower Egypt, to the joy of the lord of the palace, the beloved 
of God, to whom the Lord has opened the heaven and the star-house ; 
of the city -magistrate Petnufi-Bet, the Justified, Saved ! . . . 

Songs of praise to the Lord of the gods, Ammon-Ea, to the joy of the 
lord of the palace the lord of the godly priests of all the gods of upper 
and lower Egypt ; of the mighty Chief-priest of Ptah the city-magistrate 
Petunfi-Bet . . . ! He has granted continually happy life, might and 
princely power. — Uhlemann, iv. 252, 253. 

Egyptian Judgment of the Dead. 

Here follows a prayer for the mummies, according 
to the Egyptian Church : 

Thus speaks Horus the Son of Isis the Offspring of the Benefactor 
(Osiris) : Grant an abode of rest, Most Holy, heavenly Lord, Exalted ! 
Open the Gates of Splendor for the heart of the justified servant that 

1 The Kabbalists sent the souls back to the Pleroma, the Egyptians sent 
them back to their God. The Pleroma is merely the expansion of the Deity. 



THE HEBREW MYSTERY. 65 

he may come to Thee the Lord and Judge of the worlds the Most Holy 
the Monarch of the life of men ! 

The Dead says : 

I look on Thee, the King who has created me, and on thy might and 
thy life in its Greatness ! Praise be to the Most Holy, the heavenly 
Lord, the Opener of the Gates of Glory for the heart of the servant. 

Thoth (Wisdom) says : 

Thus speaks Thoth, the Lord of the shining gods, the Author of jus- 
tice in the assembly of the gods, who has invented the Holy Writ of the 
books, the Prince of men, who opens the heaven * to those who are of 
uplifted heart: "His heart is shining (i.e. justified) on the scales. 
Judge him the second time." 

HORUS LEADS THE DEAD TO THE THRONE OF OSIRIS. 

Thus speaks Horus the Son of Isis, the Powerful Son of the BeLefaei- •' 
(Osiris) : " Grant heavenly Lord, Exalted One, to open the doors of th<j 
shining house of Ammon for the heart of the servant!" — Uhlemann, 
iv. 179. 

I saw the dead standing before the throne, and biblia (books, rolls) 
were opened ; and another biblion was opened which is the Book of 
life : and the dead were juaged by the things written in the rulls, 
according to their works. 

And the sea gave up the dead that were in it, and the Death and the 
Hades gave the dead that were in them, and they were judged each 
according to their works. 

And the Death and the Hades were cast into the lake of fere ! 

This death is the second, the lake of fiee ! — Revelations, xx. 

Osiris 2 appears in mummy-form in Hades. Before 
the Osiris-mumie stands an Offer-dish filled with 
slaughtered geese, fruits and loaves. — TJhlemann, iv. 
186. 

Praise to Thee Mighty (One), Creator of the plenitude of the circle of 
the earth, Most High, Lord to eternity, great mighty God, mighty Prince 
who has created the worlds ! Osiris ! the Gracious the holy Goddess- 
judge 3 of the worlds holds thee upright, who art the Judge and Weigher, 

1 See Plato, Phaedrus ; Cary, I. 323, 325, 327. 
a The SciN-god is the Source of the souls. 
1 Proserpine, or Mashi (Justice). 
Justice, Who dwells with the gods under 6<irth! — Sophoolcs, Ant, 451. 

5 



66 SOD. 

Thee who hast joined together and made the worlds. She gives her 
arms to hold thee upright. Lo there is the Mistress of thy house, like- 
wise snatched away (by death) into the land of light. — Book of the Bead. 
Uhlemann, iv. 187. 

They (the sinners) go, the hated companions, praying to Him, to 
Osiris, the Royal Begetter of the begotten, in order to entreat forgive- 
ness, the godless ascending together (the steps of his throne). 

The Mighty (One) frees the entreating sinners who there invoke the 
gods ; the slaves of his creating, the praying sinners, he lifts up to him. 
— Boole of the Bead ; Uhlemann, iv. 183. 

The Pharisees have a belief that an undying force 
is in the souls, and that under earth there are punish- 
ments and honors for those who have pursued virtue 
or evil during life. — Josephus, Ant., xviii. 2. 

Wilt thou do a miracle for the dead ? Shall the Eephaim (dead) 
rise and confess to thee, Selah ? 

Shall thy pity be related in the sepulchre ; thy truth in Perdition ! 

Shall thy wonderfulness be made known in the tenebrae (Shades, 
Darkness), and thy justice in the land of oblivion. — Psalm, lxxxviii. 

They shall confess thy truth, in the congregation of the kedeshim 
(holy ones). — Ps., lxxxix. 6. 

What profit is there in my blood when I go down to the Pit ; shall 
the dust praise thee ? — Psalm, xxx. 9 ; Pev. ix. 2, 11. 

Thou hast delivered my soul from the lowest hell ! — Ps. lxxxvi. 13. 

Thou that Uf test me up from the gates of Muth (Pluto). — Ps. ix. 13. 

Alas ! there is indeed then, even in the dwellings of Hades, a certain 
spirit and image, there is no body in it at all. — Iliad, xxiii. 104. 

These (limbs) shall be covered, and from, mj flesh I shall see Alah! — 
Job, xix. 

My flesh also shall rest in hope. 

For thou wilt not leave my " soul" in hell ; neither wilt thou suffer 
thy chaste one (chasid 1 ) to see corruption. 

Thou wilt show me the path of life; in thy presence is fullness of joy : 
at thy right hand pleasure for evermore. — Psalm, xvi. 9, 10, 11. 

Thus speaks Osiris 1ST. N., 2 the Justified, Saved: 

1 Then Thou didst speak in a vision to thy holy prophet (chasid, chaste, 
castus, good, holy, initiated). — Psalm, lxxxix. 19. 

2 Osiris is the Spirit. Osiris iV iV is the justified spirit reunited to the 
Spirit (Holy Ghost). 

That Greatest of lights which exists in the sun, exists also as the principle 
of life in the hearts of all beings. — ColebrooJce, Relig, Hindus, 81. 



THE HEBREW MYSTERY. 67 

Praise the Weaver who illumines the life of the purified, the friends 
of the law, men and women ; the shining Architect, the Weaver of the 
web of men, his slaves ; who opens to me the Star-house. — Boole of the 
Bead, Uhlemann. 

The inscriptions on the Egyptian grave-monu- 
ments begin with the words : He is passed away to 
be united with the Most Holy ! — Uhlemann, iv. 182. 

Take not thy Holy Spirit from me ! — Psalm, li. 11. 
Command my spirit to be taken from me, that I may be dissolved and 
become earth. — Tobit, iii. 6. 

11 The Spirit in the mouth." — Plutarch, Moralia, p. 900. 

All flesh wherein is the breath of life ! — Gen. 
vi. 17. This is in accordance with the Bacchic style ; 
life and inspiration come from Dionysus ; the Sun is 
the source of all life, and of the souls. 

That which is filled with Pneuma (Holy Ghost) is 
called empnoun (breathed into). — Plutarch, Erotik, 
xvi. ; Acts. ^]i. 2. 

He breathed on them and saith unto them, Take 
the Holy Pneuma. — John, xx. 22. 

Look ! A pale horse ! And He who sits upon him his name is the 
Death ; and the Hades (Pluto) follows with Him! — Revelation, vi. 8. 

Men fear that when any one of us dies he remains 
there (in Hades) forever, and that the soul divested of 
the body departs to Him (Pluto). — Plato, Cratylus ; 
Purges, iii. 319, 320. 

Thou that tenantest the great Pit (Chasm) ! — Aeschylus, Ghoeph., 
759 ; EzeTciel, xxxii. 27, 29 ; xxvi. 20 ; xxviii. 8 ; Isaiah, xiv. 9, 10. 
In a place of the land of darkness ! — Isaiah, xlv. 19. See 63, 53. 
I go whence I shall not return 
To the land of darkness and the shadow of death. 
A land of obscurity like darkness 
And it is as light as darkness. — Job., x. 21, 22. 

"They invoke the Hades and the Darkness !"— 
Plutarch, de Iside, xlvi. ; Callimachus, Ep., xiv. 



68 sod. 

AL-Zadik and Musio 1 (Savior) there is none but 
Me ! — Isaiah, xlv. 21. 

Although I shall have waited, (still) Saol (Hades) will be my house 

In the Darkness (of Hades below) I shall spread my bed. 

To the Pit I will say "My Father Thou I" 

To the worm " My Mother and my Sister!" 

Where then my hope ? 

And who shall look upon my hope ? 

To the gates of sal (Sol-Hades) they will descend, 

If together in the dust there is rest I — Job. xvii. 

I had said, in the cutting off of my days I shall go to the gates of Saol 
(Hades) : 

I am deprived of the residue of my years. 

I had said, I shall not see Iah, Iah in the land of the living : 

I shall behold man no more, together with the dwellers of the 
earth. . . . 

He promised it to me ; and Himself has done (what he promised) ! 

I will walk lightly all my suns (years) over the bitterness of my spirit 
(nepesh). 

Adoni, by those (words of thine) they shall live, and in all those 
(words) is the life of my sjnrit : 

And thou wilt preserve me sound and wilt revive me. 

Thou hast delivered my soul from the Pit, from Nothingness. 

For Saol (Hell) will not confess to Thee nor Death (Muth, Pluto) 
praise Thee : 

Those who descend to the Pit will not hope concerning thy truth. 

The living, the living, he will confess thy praise, as I to-day. 

The father will inform his children concerning thy truth. — Isaiah, 
xxxviii. 10 ff. 

Go to a woman with child and ask of her when she has fulfilled her 
nine months if her womb may keep the birth any longer within her! 

In the grave the chambers of souls are like the womb of a woman. 

For, as a woman in labor makes haste to escape the necessity of the 
travail, even so do these places haste to deliver those things that are 
committed unto them. — 2 Esdras, iv. 40 ff. ; vii. 32. 

The faces of them that have used abstinence (the initiated, the chaste) 
shall shine above the stars. — 2 Esdras viii. 55. 

Unto you is paradise opened, the tree of life is planted, the time to 
come prepared. 

1 " But the author of this restitutionis (restoring, renewing) was Mosah, Our 
Master, upon whom be peace! Who was the revolutio [return by transmi- 
gration) of Seth and Hebel (Abel, Bel), that he might cover the nudity of his 
Father Adam, to wit, Primus ; and his sin be thus cured most completely."— 
Kabhala Denudata, II. 155 ; Vallis Regia. 



THE HEBREW MYSTERY. 69 

Corruption is fled into hell, to be forgotten ! 

Sorrows are passed, and in the end is showed the treasure of immor- 
tality !— 2 Esdras, viii. 52 if. 

His chasidi (chaste) shall exult in glory. 

They shall sing upon their beds! — Psalm, cxlix. 5. 

Iahoh, thou hast made my soul ascend from Hades ; 

Thou hast revived me from among those descending to the Pit ! 

Sing to Iahoh, ye his chasidi (initiated, holy ones) ! — Psalm, xxx. 3, 4. 

The dead (methim) shall not praise Iah. 

Nor any that descend into Silence ! 

But we will bless Iah, 

From now and unto eternity, Hallelu-lAU I —Tsdn.i, cxv. 17, 13. 



70 sod- 



CHAPTER II. 



MUSAH 1 , HIS MYSTERIES. 



T V fowling of tbo (h'uui, 
The clangor of the trumpet lowde, 

Be soundes from heaven that come ! 

Proclaim Feast 2 to Bol !— 2 Kings, x. 20. 

The houses of the kedeshim (eunuch-priests) in the temple of Iachoh, where 
women were weaving huts to Asara (Venus). — 2 Kings, xxiii. 7 ; Ovid, Fasti, 
iii. 528. 

1 bow myself in the temple of Rimmon (Adonis). — 

2 Kings, v. 18. The people still sacrificed and burned 
incense in all the high places ! — 2 Kings, xii. 3 ; xv. 
4. In the Adonis-worship " Green Trees 7 ' were an 
emblem. — Ibid., xvi. 4 ; Micah, v. 14 ; Rosea, iv. 13, 
15. 

The Priest of Bacchus in virtue of his dignity 
occupied the most distinguished place in the theatre 
at Athens. He corresponds to the Hebrew High 
Priest, who held the next rank to the sovereign. 3 — 
Wheelwright's Aristophanes, I. 149 note ; John, 268, 
288 ; Philo Judaeus, III. 97, 98. Bohn. The festival 
of the Eleusinian Mysteries of Bacchus began on the 
15th of Boedromion (September, seventh month) and 
lasted to the 23d both at Athens and at Eleusis. — 

1 The god Mus, Jfwsteria, MusaA, Musaews, Muses, Mouses ; Moses is Musah in 
Hebrew bibles. 
8 Solemn Assembly, Congregation, Paneguris. 
8 He was the sovereign. 



MUSAH, HIS MYSTERIES. 71 

Anthon, Art. Eleusinia. This was the date of the 
Hebrew Feast of Tabernacles, the 15th-22nd of 
ETHANim 1 (Adonim, Adonia, Attenim, Ethanim). 

Magnum Atten (Adan) placate Dettm qui casttts Adonis 
Eubios, Largitor opum, pulcher Dionysus. — RJiodian Oracle. 

Every man of Isaral (Israel) assembled to the King 
Salamah in the month of the Athanim (Adonia, Athan- 
ia) at the Feast : this is September (the Chodesh 
the Seventh). — 1 Kings, viii. 2. 

Lo, of furious 
Bellona 2 and Mothee of the Gods a chorus enters, and a great 
Eunuch (chasid, castus), a face revered by the obscene rabble. 
Now long to him the hoarse cohort, to him plebeian drums 
Pay homage, and his cheek is clothed with a Phrygian turban: 
Grandly he sounds, and orders the approach of September and the 

South-wind 
To be dreaded. — Juvenal, vi. 510 ff. 

Salamah also made a feast at that time, and all 
Israel with him, a great congregation, seven days 
and seven days, 14 days. 

On the eighth, he sent the people away and they 
went into their tents. — 1 Kings, viii. 65, 66. The 
feast KARNeia began on the 7th of Karneios and 
lasted nine days. " It was, as far as we know, a war- 
like festival 3 similar to the Attic Boedromia (the Eleu- 
sinia). Nine tents were pitched near the city in 
each of which nine men lived in the manner of a 
military camp." M tiller supposes that a boat was 

1 Ethan is Baal (Adonis). — Movers, 166, 173. Baal is Bol-Athen. — Movers, 
256, 173. 

2 Movers, 454, 455. 

3 The Babylonian Feast of Tents. — Movers, 480-482. The Mysteries of 
Bacchus and Cybele wore a martial aspect. — Anthon, Diet. Ant. p. 851. A 
Mithra-FEAST was celebrated in Persia for six days ; from Mihr (September) 
16th to the 21st. — Spiegel, Avesta, II. c. 



12 SOD. 

carried round, and upon it a statue of the Apollo 
Karneios. The priest conducting the sacrifices was 
called Agates (Achad). — Anthon, Diet. Ant., 216 ; 
Potter, Ant.IA70. 

Look through the whole Pnyx and the tents (Suc- 
coth) and the avenues ! — Aristophanes, Thesmoph. 
625. 

The Scholiast informs us that the scene, in the 
play of the Thesmophoriazousai, was occupied by 
tents (Tabernacles) for the reception of the female 
assembly. — Wheelwright's Aristoph., II. 263 note ; 
see Hosea, xii. 9. 

Tents and huts were set up in the circuit of the 
Temple (comp. 2 Kings, xxiii. 7 ; Numbers, xxv. 8, 
6 ; Yaler. Max., II. 6) at the great Feast of Taberna- 
cles, where the rites of Aphrodite were observed. — 
Movers, 689 ; Heyne, de Babyloniorum inst. relig., 
Com. Societ. Goetting., xvi. 30-42 ; Deut., xxiii. 19 ; 
Jer., iii. 2. 

The Feast of the Succoth (tents) thou shalt make 
to thee during seven days when thou hast gathered 
(corn and wine) from thy floor and from thy press. — 

Deut., xvi. 13. It actually lasted eight days. 

Levit. xxiii. 36, 39. 

The fifteenth day of the seventh month shall be 
the Feast of Tabernacles for seven days ! 

When ye have gathered in the fruit of the land, 
on the first day take fruit of a tree of honor (the ripe 
fruit of a tree. — Septuagint), branches of palms and 
the bough of a thick tree and willows of the brooks. 
Levit., xxiii. 39, 40. 

Olive-branches, pine-branches, myrtle -branches and 
palm-branches for the* Feast of Tabernacles — Neh- 
emiah, viii. 15. Compare Spirit-Hist. 7 220, 202. 






MUSAH, HIS MYSTERIES. 73 

Autumns comes : immediately Euius Euan (Bacchus) goes in proces- 
sion. — Lucretius, v. 742. 

"For wine is given with 70, and Sod (a Mystery) with 70." — Rabbi 
GMjah ; Israelite Indeed, I. 223 ; Kdbbalistic. 

Fruges Cererem, vinum Liberum dicimus. — Cicero, deHat.Deor., III. 16. 
I have trodden the wine -press. — Isaiah, xiii. 3 ; xxvii. 2. 

Gird your hairs with leaves and carry cups in your right hands ; 

And call on the God of all, and give wine with a will. 

He said ! Immediately the two-colored poplar concealed the hairs with 

HEECULEan shade and hung intertwined with leaves : 

And the sacred cijp 1 filled the right hand. 

And now the priests, and Potitius first, were going 

Arrayed in skins according to nsage, and they bore flames (torches)! 

They set out the Feast, and the fortunate tables bear 

Grateful gifts, and they heap with loaded dishes the altars. 

Then the priests (Salii) of the Sun (Hercules, SelaA) assist at hymns 

arouDd the blazing 
Altars, with their temples bound with poplar shoots. 
This is the chorus of youths, that of old men, who in song 
The praises of Hercules and his deeds relate. — Virgil^ Aen., viii. 274 ff. 

The Feast of Tabernacles or Tents was called the 
Feast of the ingathering. — Exodus, xxiii. 16 ; xxxiv. 
22. 

11 The design of this Feast was to return thanks to 
God for the fruits of the vine as well as of other trees, 

1 Is not this the cup by which Joseph divines — the silver cup ? — Gen. xliv. 2, 5. 

A cup well-wrought ; nor did he use to pour libations from it to any of the 
gods except to Deus the Father ! He purified it with sulphur and then washed 
it in pure streams of water. And he washed his hands and drew off the dark 
wine. And standing in the midst of the court he prayed, and offered a drink- 
offering of wine, looking up to heaven: nor did he escape the notice of Deus 
who is fond of thunder. — Iliad, xvi. 225. 

Adeus, a Persian Governor. — Josephus, Ant. xi. chap. 5. Adeus is Attis, 
Adoni. 

Conferring upon Luther the power of celebrating mass, Jerome put the cup 
into his hands, saying : Receive the power of offering sacrifice for the livin<* 
and the dead! — DAubigne, 50. 
All night they threw the burning embers together, 
Blowing shrilly. But all night the swift Achilles 
From a golden goblet, taking a double cup, 
Drawing wine poured it on the ground and moistened the earth 
Calling on the soul of the wretched Patroklus! — Ibid., xxiii. 217 ff. The pipers. 
— Matthew, ix. 23. 



74 sod. 

which were gathered about this time.' 7 They carried 
branches of palm trees, olives, citrons, myrtles and 
willows. They compassed the altar seven times with 
branches in their hands, on the seventh day of the 
Feast. — Home, II. 126, 127. Dancing, music and 
feasting were the accompaniments of this festival, 
together with such brilliant illuminations as lighted 

THE WHOLE CITY OF JERUSALEM.' 7 — Home, II. 127. 

Pious and distinguished 1 men danced before the peo- 
ple with lighted flambeaux in their hands. — Mishna, 
Treatise Succah, v. 4. The (dwelling in a) Succah 
and the pouring out water [lasted] seven [days], and 
the pipes five and six [days]. — Succah, iv. 1. 

A golden pitcher that held three logs was filled 
with water from the Siloah. When they came 
with it to the water-gate they blew a blast, a long 
note, and again a blast. The priest then ascended 
the stair [of the altar] and turned to the left ; 
two silver basins stood there. Each was perfo- 
rated with a small hole like a nostril [at the bot- 
tom]. The one to the west for the water, the other 
to the east/or the wine. — Treatise Succah, iv. 9. 

Then ye shall draw waters with jot from the fountains of salvation. — 
Isaiah, xii. 3. 

From thence they draw the Holy Spirit. — Jerusalem Talmud ; Home, 
II. 127. 

The priests went every morning during the eight 
days of the Feast (of Tabernacles) and drew three 
logs (quarts ?) of water in a golden vessel from the 
fountain of Siloe. 2 They then carried the water with 
great and joyful solemnity through the water-gate 

1 The most illustrious men in the state danced the Bacchike, representing 
Titans, Corybantians, etc. It prevailed chiefly in Ionia and Pontus. — Anthon, 
Diet. Ant, 851. 

a Siloh. Compare Sal, Sel, Sol, the Sun. 



MUSAH, HIS MYSTERIES. 75 

to the temple and poured it out to the south-west of 
the altar. Some of the Talmudists assert that this 
ceremony was a symbol of rAn, others of joy, others 

Of THE EFFUSION OF THE HOLY SPIRIT. Jollll, BiU. 

Archaeology, 451 ; Isaiah, xxxiii. 15, xliv. 3. 

Until the Spirit be poured upon us from on high 

And the wilderness be a fruitful field. — Isaiah, xxxii. 15 ; Zech. x. 1 ; 
Preller, I. 484 ; Romans, vii. 4. 
And immediately issued blood and water (Spirit). — John, xix. 34 : 
iii. 5; Romans, viii. 11. 

There was a remarkable rite which consisted in the 
drawing of water and solemnly pouring it out upon the 
altar. Every morning during the Feast, when the 
parts of the morning sacrifice were laid upon the 
altar, one of the priests went to the fountain of Siloam 
and filled a golden vessel which he carried in his hand 
with its water. This he then brought into the court 
and, having first mingled it with some wine {Corn we 
call Ceres, wine Bacchus. — Cicero) 1 , poured it out as 
a drink-offering on the top of the altar. . . . Every 
night there was a most extraordinary exhibiton of 
joy styled THE rejoicing for the drawing of water. 
When the water was offered in the morning the 
solemnity of the worship then on hand would not 
admit the extravagance of this ceremony ; so it was 
put off till all the service of the day was over, when it 
began without moderation and occupied quite a consi- 
derable portion of the night ! ... He that never saw 
the rejoicing of the drawing of water, runs a Jew- 
ish saying, never saw rejoicing in all his life. — Nevin's 
Bill. Ant., 384, 385. 

For me the only gods are Water and Earth ! — Konnus, xxi. 261. 

Osiris (Water, Spirit) descends to hell and rises again ! — Plutarch, d# 

Isi&e, xix. 

1 Spirit-Hist., 217, 219. 



76 sod. 

I wish to call ont as the people shouts to the Osieis Found ! — Juvenal; 
viii. 29. 

In the adyta (recesses of the temples) they have 
the Idol of Osiris buried ; this they mourn with 
annual lamentations, they shave their heads in order 
to bewail the miserable misfortune of their King with 
the ugliness of their dishonored head, they beat 
the breasts, lacerate the arms, tear open the scars 
of former wounds, that the destruction of the mourn- 
ful and pitiable Death (of Osiris) may be reborn in 
their minds by the annual Mournings. And when 
they have done thus on fixed days, then they feign 
that they have found the remains of his torn body, 
and rejoice when they have found him as if their 
Mournings were at an end. — Julius Firmicus, t de 
Err ore, 2. 

On the nineteenth day of the month (November 
15th) by night the Egyptians go to the sea 1 (the 
Nile, Oceanus). And the stolists and the priests 
bring out the holy ark of gold, having inside a ves- 
sel into which taking drinking water they pour, and 
there is a shouting of those present that Osiris is 
pound ! — Spirit- Hist. ,397. " This Water which you 
worship every year." — Julius Firmicus, 2. 

" If you wish to make any mass, or a three-year- 
old heifer, like Abaia and Rabba of good memory 
who did this with impunity by the consent of the 
King of all kings. . . . Moreover he also prescribes 
known fasts to us together with other mental appli- 
cations necessary for this operation. Afterwards let 
him take virgin earth in a mountainous place where 

no one ever digs and let him work up (by kneading) 

i 

1 Tunc Liber . . . cum semiviro comitatu fugiens . . . per omnes oras vicini 
maris erravit. — Firmicus, de Errore, 6. 



MUSAH, HIS MYSTERIES. 77 

dust in its purest state with living Water and make a 
certain round mass." — Kabbala Denudata, Intr. in 
Sohar, II. 220, 221. 

11 Then the Egyptians mix fruitful earth and water 
and, commingling aromatics and incense of the costly 
kinds, they form a luniform little image ; and this 
they robe and adorn, signifying that they consider 
these gods (Osiris, Isis, Orus) the essence of Earth 
and Water. 77 — Plutarch, de hide, xxxix. 

The last clay of the Dionysiac Feast in Spring 
(February) was the Feast of Pots, an offering to the 
Hermes Underground and to the spirits of the dead 
who perished in the Flood of Deucalion (Noah). 
This Flood is the winter Rain. — Preller, I. 421 ; 
Spirit-Hist., 310 ; Philo, III. 461, Bohn. 

Heema Uxdeegeot^d ! l presiding over the Father's power 
Be my Satioe and an ally to me beseeching ! 

— Aeschylus, Choeph., 1. 
The dead shall rise . . . for thy dew is a restorative to them ! 
— Isaiah, xxvi. 19, Septuagint. 

The dew of Hermon descended upon the moun- 

1 "Hermes is the RAix-god, and he brings the child Bacchus from the earth 
to Zeus" (Heaven). — Preller, I. 415. Haram-eias, Hermes, is Ba.al-Ram; the 
Phoenician Mar who is Dominus imbrium, the rainy Jupiter, or Mar-KURi ofthd 
dead. — Movers, 663. Compare Psalm, xxix. 3, 10. Aban is angel of Water. — . 
Xorlc, Mytlxen, 109. Hence the identity of the Pan (Aban) and Bacchic rites. 

I address the mighty Parjanta (Rain-god) who is present : praise him with 
these hymns ; worship him with reverence, him who is the Thunderer, the 
Showerer, the Bountiful, who impregnates the plants with rain. 

Par-janya, thundering, slays the wicked! — Wilson, Rig-Veda, Asht., iv. t 
sukta, xi ; compare Psalm, xxix. 

Hermes is the Rain-god (the Sun). — Preller, Griech. Mythol., I. 241 ; Ger- 
hard, I. pp. 266, 260. The cock (a solar emblem) was sacred to him, and was 
his symbol. The name Gallus " a cock " and Gallus " the Sun " have a bearing 
here ; a sow was sacrificed to Hermes and pigs to " Adonis and the Infernal 
deities." — Eschenburg, 425. He is Sun-god as Rain-god (Redeemer) above 
and below the earth. — See Gerhard, I. 266. 

The Sun, hymned as Father of Dionysus.— Julian, in Solem ; see JbAn, 
v. 21. 



78 sod, 

tains of Zion ; for there Iahoh commanded the bene- 
diction, — lives for evermore ! — Psalm, cxxxiii. 3. 

" But there are two dews, the Dew of Macropros- 
opus (The First Cause,) and the Dew of the Seir " 
(" tov Seir"; Spirit). — Kabbala Denudata, II. 297, 
Intr. in Sohar ; Vallis Regia ; Idra Rabba, § 44, 
45, 54. 

Elias prayed for those that received eain ; 

And for the dead, that he might live ! — 2 Esdras, viii. 89. 

The power of the ram must be mentioned in [the 
benediction for] the resurrection of the dead ! — 
Talmud ; Mislma, Treatise Berachoth, v. 2 ; Be Sola 
and Raphall. 

From what time is the mention of God's power, as 
manifested in the descent of rain, to be commenced ? 
— Ibid., Taanith, i. 1. lore is the autumnal rain. — 
Home, II. 75. Iar the Holy Spirit, Iaro " the Nile," 
Ieor "stream," Iardanus, Iordan, (Eridanus) the 
stream of Adonis-Osiris. — 1 John, v. 20. The Arabs 
call it Arden, the Persians Aerdun. — Univ. Hist., II. 
429. 

On the eighth day of the moon's wane in the 
month of Phaophi (Sept. lOth-Oct. 10th) the Egyp- 
tians celebrate the birth-day of the Sun's staff after 
the autumnal equinox ; indicating as if he needed 
support and strength, being wanting in heat and 
light, being borne inclined and oblique from us ! 
Also they carry a Cow (Ceres, Isis) around the tem- 
ple, at the winter solstices, and the Sun's circuit is 
called the Search for Osiris ; the Goddess desiring 
greatly the water of winter ! (They go around the 
temple seven times). And they go around just so 
many times because the Sun with the seventh month 



MUSAH, HIS MYSTERIES. 79 

completes the passage from the winter to the sum- 
mer solstice. — Plutarch, de Iside, lii. ; Juvenal, vi. 533. 

On the seventh day of the Feast of Tabernacles 
before the sunrise most persons lave themselves in 
cold or warm water ; then they go back to the Syna- 
gogue, light many candles, pray, sing, etc. ... At 
night they walk out in the light of the moon to 
learn what will happen to them during the year. 
The Rabbins also write that on this same daij God 
determines for certain how much it must rain in that 
year : and determines that that year must be either 
fruitful or unfruitful. — Rodolphus Hospinianus , de 
Fest. hid., I. 53. 

Water is the Male Principle. In Hebrew, Zakar 
is an adjective meaning "male" The Jordan (Jor- 
dan) was called Zacchar (Zagreus, Bacchus). — Univ. 
Hist., II. 429. Rivers, kings, cities, etc., have Sun- 
names.— Ibid., 428, 312 ; Spirit-Hist. of Man, 80, 
74, 86, 38 note, 93 note. 

The "Water of Bacchus * is the Pneuma (the Holy 
Spirit). Bacchus is the Life-giving Water ! Com- 
pare John, xi. 25 ; iv. 14. 

The believer on me, rivers from his belly shall flow with living water. 

But this he spoke concerning the PNEUMA (SPIKIT) which the 
believers should in future partake, for not yet (was the) PNEUMA 
(HOLY GHOST) ; because Iasous was not yet glorified ! — John, vii. 
88, 39. 

" Bacchus is the Rain-[>;ocI. He is brought up by 
the Hyads the Bain-nymphs." — Preller, I. 415. 

1 Bahak, ba£ak " raining".— Richar /son's Persian, Arabic and English Lex- 
icon. San is the Sun, SANguis " blood." Ham (Sun), Homo ('« Spirit," Breath, 
Man), lam "water," 'aima "blood." Adam the Sun, Adam "blood," Adam 
" Spirit."— Spirit-Hist, 2S7, 2SS, '5J-161, 133, 129, 130, 82, 154, 255, 398. 
Spirit, water, and blood are very muci the same thing in ancient Philosophy. 
—Ibid. Therefore St. John says they all three refer to the same thing.— 1 
John, v. 8 



80 sod. 

I say that I am Immortal Dionysus Son of Den* * 
— Aristophanes, Batr., 593. Hermes is the " Son of 
Bacchus.' 7 — Orpheus, Argonautika, 57. Hermes is 
the Rain that sinks below earth to bring the dead to 
life! He is the Son of God.— See Sod, I. p. 58, 1 93. 

In the Dakhmas or towers of silence the Persian 
dead were exposed to the Sun and rain ! — Dosabhoy 
Framjee, 97, The Par sees. London, 1858. 

The grass withereth, the flower fadeth ! — Isaiah, xl. 7. 
But the word of our God shall stand forever ! 

For the mountains I will take up a weeping and wailing, and for the 
habitations of the wilderness a mourning-, because they are burnt up ! — 
Jeremiah, ix. 10. 

Sad tidings ! Thy Hulas is gone to the spring and 
has not returned ! — Schwab, I. 95. He was a Musian 
(Mysian), and son of the Moon (Menodike). 2 His 
Father was Thei-odamas (Theios-Odem). Hulas (Alah) 
goes after Water ! It was an ancient custom of the 
Bithynians to lament in the burning days of midsum- 
mer, and call out of the well a god named Hulas ! 
The Maruandinians lamented and sought Bormos 
(Bromios), and the Phrygians Lituorses (Lot), with 
dirges, in a similar manner. Hulas, a River of 
Bithynia, near Cius, and to the southwest of Lake 

1 " The name ' Christians ' was derived from Christ, who in the reign of 
Tiberius suffered under Pontius Pilate, the procurator of Judaea. By that 
event the sect, of which he was the founder, received a blow which for a time 
checked the growth of a dangerous superstition." — Murphy's Tacitus, Annals, 
xv. § 44. Compare Spirit-Hist., 256, 222, 194. The Disciples preached the 
" Resurrection from the dead " in Jesus. — Acts, iv. 2. 

Munk says the Christian dogmas offer numerous resemblances to the doc- 
trines of the Cabbalists. — Munk, Palestine, 5G7. They certainly do to the 
Greek and Oriental religions. 

2 The (Ecodespota of Pisces is called Mashi (Nemesis, Justice', which is a 
common name for the female Saturn (Chief or Supreme Deity). — Seyjfarih, 
St. Louis Acad., p. 17. She has the ostrich-feather and is referred to the 
Moon, the new moon, like Hecate. — Ibid. 



MUSAH. HIS MYSTERIES. 81 

Ascanius (Asac-Anius). The inhabitants of Cius 
(Kios) yearly celebrated a festival in honor of Hulas, 
and called upon him with loud cries! — Anthon, 650. 
It was the Death of Adonis-Alah, the RAiN-god who 
departs in summer. His ark rested in the Seventh 
month when the Water begins to fall. 

Bormus was a beautiful BOY, who having gone to 
fetch WATER for the reapers in the heat of the day 
was borne down by the nymphs of the stream. 

The Mysteries at Eleusis and Athens were celebra- 
ted during nine days, in the month September. On 
the third day they fasted. The fifth day the women 
remained all night in the temple of Demeter. The 
sixth day, called Iacchos, was the most solemn of all. 
His statue was borne with joyous shouts. The 
seventh day the Initiated returned to Athens. The 
ceremonies originally {like, the Hebrew) lasted but 
seven days.- The eighth was an additional day, added 
later. The ninth and last day two small vessels t con- 
taining each about half a pint, were filled with water 
or wine and the contents of one thrown to the east, 
those of the other to the west. — Anthon, Diet. Ant., 
Eleusinia. 

After the distribution of pure fire, in the Samothr- 
acian Mysteries, a new life began I — Anthon, Cab- 
ciria. 

In the last day, the great day of the Feast, Iesous 
stood and cried, saying, If any man thirst let him 
come unto me and drink ! — John, vii. 

I am the Resttkkectiox l and the Life ! 2 The believer in me though 
he were dead shall lite ! — John, xi. 25. 

1 See the Resurrection of Mar-Kriuos, Osiris, Adonis, Bacchus, Huas, Her- 
cules and Azon the Sun ; Iam, Amus, Amazon. 
8 The Water of Life, Thk "Spirit." 

G 



82 sod. 

But this he spoke concerning the " Spirit " ! — John, vii. 

Then a multitude of the Jews with priests placed 
the Sacred Books in their hands and adjured them by 
the god Eloi (El-Hercules) and the god Adonai 
(Adonis) and by the Law and Prophets, saying, Tell 
us how you rose from the dead /■ — Evang. Nic. f pars 
altera. Tischendorff^ 399. 

Adonis that sendest up "the shades"! — Aeschylus, Persai, 6-28. 

Adonis is God of the Resurrection 1 Christ is 
the "Spirit. 77 — Spirit-Rist., pp.232, 362 • 2 Cor., iii. 
17. Osiris is " the Spirit " and the Water. — pp. 226, 
163, 220, 172, 210, 197, 164, 133, 192, 212, 396, 
222 of Vestiges of the Spirit-History of Man. 

To Lethe's river Deus evokes the shades in a great hand 

That forgetful of the past they may revisit the upper arch (of heaven) 

And begin to wish to return into bodies again I — Virgil, Aen., vL 749 ff. 

They promise eternal life to anybody ! — St. 
Augustine, De Civitate Dei, vii. 24 ; in St. Croix, Be 
Sacy, 92. Philip the " Orphic initiator into the 
Mysteries " boasting of the happiness destined for the 
initiated after death, a 'Lacedaemonian asked him why 
he did not make haste and die to enjoy it himself. — 
De Sacy, II. 56 ; Plutarch, Apop. Lac, II. 224. 

The people of Hierapolis, Syria, all Arabia, and 
beyond the Euphrates, twice every year brought water 
from the neighboring sea and poured it into the tem- 
ple, from which it fell into a large chasm. 

The greatest ceremony is that which they observed 
by the sea-side. ... On their return every one brings 
a vessel filled with water, which is sealed up with 
wax. One of the Galli (priests of Adonis) opens the 
vessel. They bring the water into the temple and pour 
it out ! — Lucian, de Lea Syria. In the Eleusinian 



MUSAH, HIS MYSTERIES. 83 

Mysteries (on the ninth, the second additional day of 
the Feast) the two vessels of wine were poured out 
with the exclamation Son ! Father (vie tokvis Rainy, 

Producer, by double-entendre) ! St. Croix ; De 

Sacy, I. 335. 

Let ns pour out in silence these earthen 

Cups into the ChtTionian chasm ! — Euripides, Pirith., 1 ; in Athenaeus, 

xi. 496 A. 
Making libation with wine according to usage, he pours on the ground 

two goblets to Bacchus ! — Aeneid, v. 77. 

Lucian, iv. 279, mentions a statue of gold with a 
golden pigeon on its head ; this was sent every year 
to bring up the waterfront the sea. Some said it was 
Bacchus, others Deucalion, others Semiramis. — Lu- 
cian, de Dea Syria. It is evidently the Bi-sex 
Xisuthrus or Noah. " It is called Equinoctial Point 
by the Assyrians (Syrians) themselves." — Ibid. " For 
on top of it a golden dove stood. Therefore indeed 
they tell that this is the Equinoctial-point of Semi- 
ramis. But twice every year it goes away to the 
sea, for the conveyance of the said water.' 7 — Lucian, 
iv. 279. Noah is Neptune, Bacchus and Osiris. — 
See Sod, I. p. Ill, 140. Noah also sent away his dove. 

Apion says that Moses instead of obelisks set up 
pillars and under them was the image of a boat 
(the Boat of the Sun), to intimate that He, who is in 
the Aether, always accompanies the sun upon its 
course. — Apion 's Aegyptiaca quoted by Josephus con- 
tra Apion ; Movers, 296. See in particular Spirit- 
Hist., 49, 50, 148, 149. 

" Instead of obelisks he (Moses) set up pillars 
upon which was a model (representation), a bark, 
and the shadow of a Man 1 disposed upon it ; as if 

1 " The image of Jupiter in a boat." — Kenriclc, I. 385. A ship ascended 
with the Virgin. — Firmicus, de Errore, 7. 



84 sod. 

that in the Aether He accompanies the sun through 
this his eternal course." — Josephus. 1 

The two pillars were a means, perhaps, of deter- 
mining the Sun's crossing the line. The Peruvians 
determined the period of the equinoxes by the help 
of a solitary pillar placed in the centre of a circle 
which was described in the area of the Great Temple, 
and traversed by a diameter that was drawn from 
east to west. — Prescotfs Peru, I. 126. 

"On the top of one of the two pillars (phalli) 
which Bacchus set up (at Byblus) a man remains 
seven days ; he does this twice every ye.ar." 2 — Lu- 
cian, iv. 276. He was. evidently on the look-out for 
Noah's ark. — See Gen., viii. 10, 12. But Lucian says 
it was Deucalion for whom this was done ; only he 
intimates that he was himself wanting in faith as to 
this account of the origin of the custom. He rather 
thought it was done out of respect to Bacchus. " For 
those who erect phalli to Bacchus(Kuh) place wood- 
en men on them." Here one of Herodotus's relig- 
ious misgivings seems to have come over Lucian's 

i , kvrl 6e ofieltiv earrjce Kiovag vft olg r/v kKTvirufia CK.d<pr), cxKca 6' dvdpbs kir' 
avrrjv diaKEtjuevri, tog otl ev a'f&epc tovtov del rbv dpojuov r/?ii(p avjUTrepntolel — ■ 
Josephus contra Apion, II 1, ed Coloniae, A.D. 1691. Later editions have 
altered it as follows : v<p olg rjv eKTV7ru/j,a cuafyrjg cued d' art dupuv, . . . ov fa 
a'c&epi — Josephus, Leipsic ed., 1785. 

In the same ship (of the Sun) a fountain of aetherial light, flowing with 
hidden (arcanis) streams, was poured into the Lights of the whole world.— 
Martianus Capella, de Nupt. Phil., II ; Taylor's Iamblichus, p. 287. 

But as if they had made an agreement " to defile the Deity, they left tho 
dead putrifying in the Sun."— Josephus, Wars, v. cap. 2 (iv. 6). 

But in the very naos (of the Temple at Byblus), on the right as you go in, 
first lies the Sun's throne ; but there is no image of him upon it, for of the Sun 
alone and Moon they show no statues! — Lucian, iv. 280. 

2 The descendants of Seth invented the wisdom that is concerned with the 
heavenly bodies and their orderly arrangement. Having made two steles 
(pillars), one of brick, but the other of stones, on both they inscribed their 
discoveries.— Josephus, Ant., I. 3. Compare Zethes, the Argonaut, on his 
heavenly voyage. 



MUSAH, HIS MYSTERIES. 85 

mind, and he refuses to tell the reason ! — Lucian, iv. 
277, 268 ; see Plutarch, de Iside, xii. It was some 
Moon-story (Orgion). 

A white cloud, and on the cloud One sitting, like 
a son of man. — Rev., xiv. 

A voice of a multitude of Rain ! — 1 Kings, xviii. 
41. 

The Dialogue of Eltas aistd his boy (slave). 

He ***** * 

Eliaho. 
Ascend, go, look out to the way of the sea ! 

Boy. 
There isn't anything ! 

Eliaho. 
Look again ; seven times ! ! ! 

When it was done the seventh time that the slave said : 
Lo ! a little cloud, just like a man's hand, ascending out of the 
sea! 

* Eliaho. 

Harness and descend, lest the Rain prevent thee ! 
Therefore it was done even so and even so, when the heavens were 
darkened with clouds and wind, and there. was a great Rain. — 1 Kings, 
xviii. 43, 44, 45. 

Nah, Noh, is the second Adam. — Hyde, 168. 
Nahi means " light." — Seder Lason, 211. Nah is the 
Sun-god as the Source of Rain, Bacchus, Adonis ! 

The ark rested in the seventh month (September) 
on the seventeenth day of the month, the time of the 
Eleusinia and the Feast of Tabernacles. — Gen., viii. 4. 
Nah (Noh, Noah) the Productive Principle (the Rain- 
god), called also Osiris, comes in his ark at the 
beginning of the Rainy Season (October and Novem- 
ber). Therefore the Arabs connect the arrival of 
Noah's ark, in the mountain cloud (at the time of 
the Equinox), with the September 1 festival, the Arab 

1 In Persia, the Angel Chordad ("who gives light;" the Sun) presided 
anciently over the month of September and the running waters and all 
waters. — Hyde, Eelig. vet. Pers., 241, 188, 334. Later Chordad is May, 
instead of September. 



86 sod. 

Ashurah, the Hebrew Feast of Tabernacles, at the 
end of the dry and heated term. — Spirit -Hist., 221. 

Nah (Osiris) enters the ark about the seventeenth 
of the second month, April 24th. — Gen., vii. 11. The 
Pleiads rose April 22nd-May 10th, and commonly 
brought in fine iveather. It was the Harvest season. 
The water gods Nus (Nusios), Null, Osiris, Bacchus, 
Noah, Shem, Ham, Iapet, (Put, Ptah), always sun- 
gods, then went into the ark. — Gen., vii. 13. 

" What is called 'the shutting up Osiris in the ark 7 
seems to shadow forth nothing else than the hiding 
and disappearance of water." — Plutarch, de hide, 
xxxix. From the Sun comes rain ! — Spirit -Hist., 
129, 130, 138. Osiris in the mo on ! — Spirit -Hist., 
148, 149, 158. 

While the earth remains, seed-time and harvest shall 
not cease! ! ! — Gen., viii. 22. 1 

ki In the time of Deucalion the Great Water hap- 
pened." — Lucian, iv. 265, de Syria Dea. Lucian 
thought Astarte was the Moon-principle Selenaia. — 
Lucian, iv. 261. Solon, you only mention one 
Deluge of the earth, whereas there had been many 
before. — Plato, Timaeus, Davis II. 326 ; Genesis vi. 
17. Genesis vii. 4, seems to be fairly met by Hesiod, 
Works and Days : 

Begin thy ploughing when the Pleiads set. 

Now these are hidden for forty nights and days ! ! ! 

All-powerful Zeus rains in the autumnal season. 

—Hesiod, Works and Days, 354, 385, 386, 570-576 ff. 

1 The Jewish poets, like the Greeks, took great liberties with the sacred 
myths. As soon as Euhemerisra turned the god into a man the poet could 
alter the myth very much at his pleasure, as long as enough of the main 
features of the story remained by which it could be again recognized. No- 
body knows through how many hands the story passed before it became a 
part of the Hebrew Bible. In examining these subjects the reader will do 
well to distinguish in his mind between Keligion, History and Superstition ; 
confining each to its own domain and not permitting one to invade the province 
of the other. 



MUSAH, HIS MYSTERIES. 87 

And said Iahoh to 1ST ah (Bacchus) : Go thou and all 
thy house into the ark ! (Osiris or Bacchus enters the 
Moon). 

Yet seven days, and I will make to rain over the 
earth forty days and forty nights. — Gen n vii. 1, 4. 
This is the Iore, the October Rain of the Hebrews, 
According to Hesiod, the Pleiads set November 11th ; 
it rained vjhen they set. — Josephus, Ant., xiii. chap. 8 ; 
Banks, Hesiod, 94 ; Theocr., xiii. 25 ; Virgil, Georg., 
iv. 231, 232. "In the Sacra of Proserpine a cut 
tree is fashioned into the image and form of the Vir- 
gin, and when it has been brought into the city it is 
mourned forty nights, but on the fortieth night it 
is burned." — Firmicus, 27. A ship ascended with 
the Yirgin ! — Firmicus, 7 ; Genesis, vii. 4. 

How Zeus the eainy deluged all the cities with vast seas, bringing 
lifted water : how Notus after Boreas and Enrus from Libya scourging 
raised up Deucalion's ars, a rover, a neighbor of the Moon, 1 to an air- 
wandering voyage. — Nonnus, xii. 61, 62. 

The Sun and Moon (Yirgin) were both the sources 
of rain. When the Sun-deity enters the moon she 
becomes the Male Virgin (Persephone, Semiramis, 
Artemis-Hecate-Diana), the Deus Lunus and the Dea 
Luna. The Babylonian Noah is the Sun in the sign 
of the Waterman in the Zodiac. — Movers, 165, 589, 
634, 384, 645. The Sun began to enter the Water- 
man January 16th. — Compare the Lenaean Feast of 
Bacchus-Noah. He is the lunar Saturn. — Movers, 
674, 164. He is a bisex deity, and was regarded as 
Semiramis. — Ibid, 674. 

On the left of the temple (in Byblus) stood a statue 
of Semiramis pointing to the temple, and it stood 

1 The Virgin was found by Pluto toavards evening. — Julius Firmicus, 7. 
Proserpine is in the moon, etc. — Spirit-Hist., 399. 



88 sod. 

there for this reason ; she made a law for the men 
that inhabit Syria to worship her as God, but to 
take no notice of the other gods and Hera her- 
self ; and they did so. But afterwards, when the 
diseases from God and misfortune and griefs came, 
she stopped that mania and confessed herself a mortal 
(Euhemerism), and ordered her subjects to turn again 
to Hera. Therefore she still stands thus, pointing to 
the comers to worship Her a (Juno), and confessing 
that She and not herself is God ! — Lucian, deDea Syria; 
Lucian, iv. 281, 282. 

With Plutarch's account of Anubis (Mercury) as 
the companion of Isis in the search after Horus (the 
Only -begotten) and his (Mercury's) guarding the gods 
as the dogs 1 guard men, compare the story of lo the 
beloved of Jupiter, turned into a Cow (Moon, Nature- 
goddess), and guarded by Argus whom Mercury 
slays. Io brings forth Epaphus (the Bull-god, the 
husband of Paphia ; compare Pappas, Adonis, Abo- 
bas, Bacchus the bull-horned God) and marries Osiris 
and becomes an Egyptian goddess under the name of 
Isis. IEUo and Heuah (Adam and Eve) are Adonis 
and Yenus, Bacchus and Ceres, Guas and Gua 
(Chuah), Osiris and Isis, Iao and Io (Iah and Ioh). — 
Spirit-Hist., 148, 149. 

" The Male Virgin IoEL."— Beausobre, II. 458. 

The Divine Wisdom (Holy Ghost) was both male 
and female in the heathen 2 and Jewish philosophy. — 

3 Anubis and Hecate were represented dog-headed. 

Whole towns worship a dog, nobody Diana. — Juvenal, xv. 8. 

2 The Holy Ghost was regarded by the Kabbalists as feminine. The Sophia 
(Wisdom) was referred to the Holy Ghost. — Proverbs, iii. 19. The dote was 
the attribute of Mart in the apocryphal Evangelia. — Protevangel. Jacobi, c. 8, 
9. Ipsum hominem Christum ex Spirito sancto et virgine Maria conceptum 



MUSAH, HIS MYSTERIES. 89 

Spirit-Hist. of Man, pp. 227-229, 150, 171, 146, 
232, 138, 189, 385. The dove was an emblem of 
]S T oah (Xisuthrus) and the Holy Spirit ; also of Baal, 
Bacchus, Semiramis, Yena (the Moon) and Yenus. — 
Compare Euripides, Bacchae, 1090. 

Hogs were particularly sacrificed in the Mysteries 
of Ceres and Bacchus. — Wheelwright, Aristoph.,1. 151. 

They appease the Good Goddess with a young sow's stomach. — Juvenal, 

ii. 86 ; xi. 82, 83. 
revered, very-honored Daughter of Demeter, 
How sweet to me it smells of hogs' flesh ! — Aristoph., Frogs, 326. 
"Hogs of the Mysteries."— Hid., Acharn., 702, 717, 719. 1 

pariter et natum. — Anh. z. Tertullian de praescr. Haeres., 53. Hundert und ein 
Frage, pp. 36, 37. Leipsic, 1850. 

The Moon is male (Lunus) and female ; Mene is Minerva or Menrfa in 
Etruria, a name probably formed from Mene-Arba or Mene-Orpheus, Mene- 
Orphea the Persephone in the moon, and the Repha-iva. (in Hades). — See Spirit- 
Hist.., 399, 285, 214. " Osiris in the moon " is the Divine Wisdom, the Crear 
tive Wisdom, the Male and Female Nus (Anos, Enos), NoA, Nuh, Nusios, 
"Bacchus in the moon," and Mene-rva in the moon. — Spirit-Hist., 228. Thus 
we have Anos (Ianus, Bacchus-Nus-^os) and Anna (the Moon). 

1 The integrity of animals offered in sacrifice was as essential a part of the 
Heathen as of the Jewish ritual. — Wheelwright, Arist., II. 138; Acharn., 
739 ff. Bothe. 

The Syro-phoenicians held the two opinions, that swine were holy, and unholy. 
Plutarch questions whether the Jews abstained from swine's flesh through 
reverence or aversion. The Cretans held swine holy. In Cyprus the swine 
was holy to Aphrodite. The Babylonian Magi avoided and killed mice as 
unholy. Swine offerings were brought to Aphrodite, and these were offered in 
Argos and Judea. Swine-offerings were brought to Hercules ; but they were 
kept away from the temple of the Tyrian Hercules. — Movers, 219, 220 ; Isaiah, 
lxv. 4 ; lxvi. 3, 17 ; Silius Italicus, III. 23 ; and the other authorities cited by 
Movers. The reason why the hated swine was offered, is, that it represented 
the Evil Demon, the Devil. Compare Movers, 221, 219, 218 et passim. The 
Devil was giving chase to a pig about full-moon when he fell in with the body 
of Osiris and tore him all to pieces, according to the myth in Plutarch, de 
Iside, viii. In the Thesmophorian Feast "pigs of the new born " were driven 
into a chasm. They said these stayed in Hades until the next season of the 
year. — Movers, 220 ; Pausanias, ix. 8, 1. This calls to mind a similar idea in 
Matthew, viii. 31, 32, where the devils leave human beings to enter the herd of 
swine and they go down off a steep place into the sea (to Hades). See p. 63, 
note 2 of this work. No one could enter the temple of the Persian national 
Goddess Hemithea who had touched a swine. — Movers, 221 ; Diodor., v. 62. 



90 sod. 

Purifications by blood-offerings of swine at the altar of the god Phoib 

(Abab). — Aeschylus, Bum., 282. 
They who sanctify themselves and purify themselves 
In the gardens after the rites of Achad (or Ahad) ; 
In the midst of those who eat swine's flesh, 
And the abomination and the field-mouse ; 

Together shall they perish, says Iahoh. — Isaiah, lxvi. 17; Lowth. 
Lend me three drachmas to get a little pig, 
For I must be initiated ere I die ! — Aristophanes, Eirene, 367, 368. 

A people (the Jews) that sacrifices in gardens, and burns incense upon 
altars of orick. 

That remain among the graves and lodge in the tombs, that eat swine's 
flesh ! 

That say : Stand by thyself, Come not near to me ; for I am holier 
than thou ! l — Isaiah, lxv. 3, 4, 5, 7, 11. 

The Egyptian priests sacrificed the swine (emblem of 
Typhon) only to Bacchus and Osiris, and to the Moon 
when she was full. — De Sacy, I. 164 ; Herodot., II. 
47 ; Plutarch, De hide, viii. Bacchus was the Son 
of Luna. — Cicero, de Nat. Deor., iii. 23. Then Bac- 
chus is Water ! According to Spirit-Hist., p. 229, 
Adam, Aion, ]S T oah, Ulom, Xisothrus, Phanes, being 
male and female, are sons of the Moon. — See Spirit- 
Hist., p. 146. According to Faustus, Christ's Power 
dwelt in the sun, his Wisdom in the moon. — Milman, 
Hist. Christ., 280 note. See Spirit-Hist., pp. 228, 
229. This makes him to be Horus. — Spirit-Hist., 
p. 192. 

At Delphi, in the holy of holies of the temple, 
they showed together with a golden statue of Apollo 
the grave of Bacchus, at which the Chief Priest 
brought secret offerings at the time of the shortest 
day. — Preller, I. 427. 

Aiai! I commence the Bacchic measure (lament)! 

The woman dancing says, Aiai Adonin ! 

The woman on the roof says, Beat yourselves for Adonin ! 

Aristophanes, Lysistr., 365 ff. 
1 See pages 47 38, 43, 45 of this work. 



MUSAH, HIS MYSTERIES. 91 

There are some of the Byblians who say that the 
Egyptian Osiris was buried in their district, and that 
the mournings and the Mysteries (Orgia) are per- 
formed not to the Adonis, but all to the Osiris. — 
Lucian, iv. 262, 263. 

The favor of Buomos to the coming-on Spring (Ari) ! — Aristophanes, 
Clouds, 305. 

But when Sol has emerged from the lower parts of 
the earth, and passes through the boundaries of the 
Yernal Equinox, increasing the day, then too Yenus 
is glad and the beautiful fields are green with crops, 
the meadows with grass, the trees with leaves. — 
Macrobius ; in Movers, 208. " His Resurrection; 
through which he obtained power over the Death, 
that is, annihilated the Devil, but raised us together 
with himself, . . . instead of Mourning he gave the 
Easter-Feast !" — Athanasius, Festbrief; Larsoio, pp. 
69, 66. 

Verusque Sol, illabere, 
Micans nitore perpeti, 
Jubarque Saneti Spiritus 
Infunde nostris sensibus ! 

— As early as the seventh century ; Bamoach, IIS. 

The Mysteries of Hercules. 

Hercules (the Sun, Zeus) passes through the 
Twelve labors (signs of the Zodiac), the valiant 
Titan! He is called '" Father of all" and " self- 
born" (autophues) ! — Orphic Hymn, xii. ; Hermann. 

Not even the power of Hercules escaped death / 

Who was the dearest (Only-Begotten) to King Deus. — Iliad, xviii. 117; 
Ephes., iv. 8, 9, 10. 

i will bring sackcloth upon all loins and baldness 
upon every head. I will make it as the Mourning 



92 sod. 

for the Only-begotten and its end as th.e day op 
bitterness ! — Amos, viii. 10 ; Isaiah, xvii. 11. 

In its streets they have girded on sackcloth ; upon 
its roofs and in its streets every one shall howl ! — 
Isaiah, xv. 3. 

Over thy summer fruits and the harvest thy hedad 
has fallen ! 

And gladness is taken away and exultation from 
Carmel, and in the vineyards there is no singing . . . 
hedad I have made to cease ! — Isaiah, xvi. 9, 10. 

They came to the threshing-floor of Atad (Ad ad) . . . 
there they mourned a great and very heavy Mourning 
seven days! — Gen. l. 10. Hoi Adon ! Hoi Azon! 
Aiai Adonin ! 

Hercules (Sun) is killed by the Devil (Typhon). — 
Movers, 525. 

In the Sun's sacrifice they exhort those worshipping 
the G-od not to carry gold ornaments upon their body 
and not to give food to an ass (Typhon's emblem). 
Some say that from the fight (between Horus and 
Typhon) Typhon fled seven days on an ass, and, escap- 
ing, begat the boys r Ierosolumos and Ioudaios (Jeru- 
salem and Judaeus). — Plut. de Iside, xxx. xxxi. 

Swine-offerings were brought to Hercules ! 

Hercules who has gone out from the chambers of earth 
Leaving the nether house of Plouton ! — Euripides, Hercules, 807. 
Chi Azon! Chi Iahud! Chi Ieud! Chi Isaral! Chi Mos! Chi Amunel! 

Ohi Mano ! Chi lama ! Chi Amon ! Chi Main ! Chi Manu ! Chi Iachoh ! 

—Eosea, iv. 15. Chi Hod ! 

Live thy Aloh ! Dan. — Amos, viii. 14. 

The 25th of December (Christmas), in the Koman Kalendar, the Fes- 
tival of the Birth-day of the Unoonqueeed Sun corresponding to the 
Hercules Tyrius Invictus was celebrated. — Movers, 386. 

Horus was massacred by the Titans, and resuscitated 



MUSAH, HIS MYSTERIES. 93 

bylsis. — De'Sacy, Saint e Croix, I. 208 ; quotes Diodor. 
I. 25. Iacchus, torn to pieces by the Titans, is res- 
tored by Ceres. — Be Sacy, I. 204. 

Min is the god Horus. — TJhlemann, Handb. iv. 99. 

Where verily they saw Min (Minos) renowned Son of Deus! 1 — Homer, 

Od. xi. 567. 
To them the power of Aelios (Sun, Alah) illumines 
The night there below ! — Pindar ; in Plutarch, p. 12ft 0. 

Min (Horus) presides over the month Tobi.— 
Uhlemann, II. 81. 

'Eliw MiTHRa Anikhtw (To the unconquered Sun) ! 
— Creuzer, I.»259. 

A stone was found in the kingdom of Wirtemberg 
inscribed Soli invicto Mithrae ! — Ibid., I. 2£3. 

" From his own burning Hercules rises anew and as 
God. At Tyre, Tarsus and Sardes, this was shown 
forth in the symbolical usages of a feast of the Return 
and Resurrection from the death and darkness of 

1 Aisculapius is Son of Apollo. Aisculapius is Eimopth, Imouth (Mouth, 
Pluto), Pan (Bacchus) and Ephaistoboul (Tobal, Toboulkin, Yulcan). Eimopth 
is called Son of Ptah (the Great God). — Kenrick, I. 333, 307 ; Herm. «p. Stob. 
Heeren, p. 392. The Sun generates "Aesculapius the Satior of the all" 
(things). — Julian, Oratio, iv. He is the Phoenician Esmun and brother of the 
Seven Cabiri. He is identical with Phtah (the Creative Intellect, the Divine 
WISDOM).— Spirit-fflst., 172. He is Apollo (Baal, Bol), Atys, Adonis, and 
Hercules. He is the late-autumnal Sun, without strength ; also Horus, Harpo* 
crates, Sem, Serapis ; and, having offered himself on the eighth day, he was 
initiated into the Eleusinian Mysteries. — Anthon, 67. His emblems were a 
cock (Sun), the serpent (Sun, Life and Immortality), the ram (Sun). He was 
represented as an Infant holding in one hand a sceptre, in the other a pine- 
cone (an emblem in sun-worship, — Ibid. As an Infant, he resembles Adonis, 
and Eros ! 

Sarapis is Aisculapius. — Hundert unci Kin Frage, p. 97. Aisculapius is God 
of the Resurrection of the dead. — Spirit- Hist., 382; Euripides, Alcest., 124 ff. 
Emeph is the Logos. — Kenrick, I. 303 ; Iamblichus ; Cory, p. 283, 321. "The 
Egyptian Eimopth has no attribute which specially refers to the art of healing ; 
and it may have been an arbitrary interpretation which gave him the name 
of Aesculapius, as some applied the same name to Serapis." — Kenrick, I. 333, 
334; Spirit-Hist., 390. He was connected with the Mysteries, being one of 
the Cabiri, and associated with Vulcan (Ptah). — Ibid. 



94 sod. 

winter. This feast took place at the' time of the 
shortest day." — Pretter, II. 112. He is Savior, Deli- 
verer and Redeemer. — Ibid. II. 109. The Hercules 
with the apples in one hand, his club in the other, 
comes again to Light with the symbols of eternal 
Youth. — Ibid., II. 149. This is the Hercules Invictus 
who goes to .the Garden under earth and plucks the 
golden apples from the " Tree of Life" and kills the 
Dragon. — Ibid., II. 153. This is the " Mystery of 
the golden apples." — Ibid., 150. According to the 
myth in the Mysteries, he was initiated in the Attic 
Eleusinia. Entered into the lower World he spread 
such terror that all the dead flee. — Ibid., 154. 

" Through fear are the gates of Death opened to 
Thee, and the Janitors of Hades seeing Thee did 
they fear ? It is plain that He who descends into 
Hades through philanthropy, This One from the 
Beginning created man from clay." — Cyril, Cat., 
XL ix. 

At Thee the Stygian lakes trembled : Thee the janitor of Orcus 
Feared, reclining in his bloody cave upon half-devoured bones. 
Thee not even Typhon frightened . . . 
Hail tkue Son of Jove, Gloet added to the gods l—Aen. viii. 274 ff. 

Scene in Hades. 

Bacchus inquires : 
Could you then tell us whereabouts Pluto dwells here ; 
For we are two strangers, just arrived ! 

Ohoetjs op the Initiated. 

Go not far, nor again ask me, 
But know that you are arrived at his very gate. 
* * * * 

Ohoetjs of the Initiated. 

Go now in chorus around the sacred ring of the Goddess 
Dancing through the flower-bearing 



MUSAH, HIS MYSTERIES. 95 

Grove, 1 Ye who share 

The " Feast beloved by God M ! 

But I with these virgins 

And women will go 

Where they keep watch all nis'ht to the Goddess, 

About to bear the sacred light (toech) ! 

I>acchxs, with his slave deessed as Heecules, knocks at the Gate of 
Pluto 

alakos asks who is it ? 

Bacchus answees : 
Herakles the Mighty ! 

Peoseeplxe's female Attendant in Hades goes to the doob. 

O DEAEEST Hercules are you come ? Come in hither , 
For when the Goddess learned that you were coming, at oiiC^ 
She baked loaves ; laid hold of pots (chuteas) of bruised pulse 
Two or three porritches of pulse ; roasted a whole ox on the coals ; 
Baked by the fire flat calces, little loaves, — But come in. 

— Aristophanes, Frogs, 471. 

This is a satire on the Mysteries. The state of the ancient re .igion 
permitted it in Athens. 

Enter Two Female Yintners, each with her servant. 

1st Y. 
Plathane, Plathane, come hither ; this wicked Bogue here, 
Who, into the Alleeceivee (or an inn) once coming, 
Ate up 2 sixteen of our breads . . . 

2xd Y. 

By Deus, 
That is Himself, verily ! ! ! 

1 "The grove of the Selli " (the priests of Jove, Baal-Hercules and Mars. 
Asal, Sel, Sol, Ausel, Usil, Azael). — Sophocles, Trachiniae, 1107. The groves 
of Baal and Asarah (Sarah). 

2 The Feasts of Hercules and the Mourning (?) for Him are mentioned. — 
Aristophanes, Frogs, 610-612; Aeschylus, Agam., 1072 (1035). "The third 
Hercules is from Idaean digits (Priests of Cybele). To him they bring 
Sacrifices to the dead." — Cicero, de Nat. JDeor., III. 16; Spirit-Hist, 391, 
283, 257. Hercules was called King of the Musians. — Schwab, II. 44. Muses 
knew all about the MUSion, the feast of Spirit and Matter, Adonis and Yenus, 
Bacchus and Ceres, Musiah (Iamus, Mus) and Musia (Ceres Mysia), Arachal 
lHarakles Archal) and Bachal, Sar (Surya, Asar, Osiris and Sari Sarah-Isis ) 



96 sod. 



Bacchus. 

You trifle, woman, 
And you know not what you say ! 

1st V. 

And his sword he drew, as if kaving ! 

2nd Y. 
And I being afraid 
To the roof straight we made off ! 

1st V. 
O Internal Throat, 
How gladly would I cut thy grinders out 
"With a stone, by which thou didst eat up my goods. 

2nd Y. 
And 1 would hurl thee down into the Pit (the lowest Hade?) ! 

1st Y. 
And I would seize a bill to cut thy larynx 
Out withal, by which my rolls thou hast gulped down. 

— Aristophanes, Frogs, 538. Before Christ, 456-380. 

Hercules descends to hell ! — Aristophanes, Frogs, 
291-294. Bacchus (Baga) descends to hell. 

Apis (Sun-god) becomes Serapis, therefore Bull-god 
above and below the earth. — Creuzer, Symb., I. 284. 

To thee the Great Panathenaia we will celebrate, 

All the other rites of the gods, 

Mysteries, Diipolia, Adonia, 'Eema. 1 (Mercury) ! — Aristoph., Mrene % 

406 ff. 
Henna, Offspring of Dionysus who leads the Bacchic dance. — Orpheus } 

Arg., 57. 

In the Eleutherian Feast, a trumpeter led the pro- 
cession to the sepulchres. This festival was kept to 

1 " You may call the Creator of all things by different names. Liber (Bac- 
chus), Hercules (Baal), Mercury, are but different names of the same divine 
being." — Seneca, iv. 7, 8. Macrobius everywhere bears the same testimony. 
Arnobius, III. xxxiii., says Apollo and Bacchus are Sol. 



MUSAH, HIS MYSTERIES. 97 

the God of Love (Adonis) by the Samians. — Potter, 
I. 449. Libations were poured out to the dead, their 
monuments washed with spring-water, and supplica- 
tions addressed to the Underground Mercury. The 
third day of the Feast in February (Anthesteria) a 
pot (C\mtr&) filled with seeds of all sorts was brought 
forth. It was sacred to the Nether Mercury (Chtho- 
nios). — Potter, I. 426. At the Chutroi, a Feast of 
Bacchus in February (13th Anthesterion), they sup- • 
plicated the Subterranean Mercury for the dead ! — 
Wlieelwright , I. 145, Aristophanes. The Feast of 
cups (pitchers) was celebrated in February (Anthes- 
terion 12th).— Ibid., II. 147. 

The people of Pallas honor a vessel furnished 

WITH DRINK-OFFERINGS FOR THE DEAD. — EuHpideS, Iph. 

in Taur., 960. 

10, 10, Daimon sending my brother to Haides (Pinto), for whom 
these onps (pitchers) and a goblet which is for the departed I am abont 
to pour forth on the earth's back, and streams from mountain heifers 
and the wine drink-offerings of Bacchus. And the production of the 
brown-yellow bees, which are the usual peace-offerings to the dead. — 
Iphigeneia in Taur., 156 ff; Numbers, xix. 2, 9; Deut., xxi. 4. 

Sacred (Mysteries) to Stygian Jove ! Stygioque 
Oreo!— Virgil, Aeneid, iv. 638, 699. The Cretans 
showed Jupiter's tomb ! — Rawlinsonh Herodotus, II. 
260 ; Cicero, Nat. Deor., 3. "Dionysus is then, like 
the Cretan Zeus, a persecuted, tortured, hilled, God r 
who became God of death and the underworld and 
in the Mysteries was celebrated under the name 
ZAGEeus, as the God of the underworld was often 
called, and (was praised), now as a Son of this 
(Zagreus) and Persephone, now of Zeus and Persep- 
hone. Aides and Dionusos are the same (God), to 
whom they rave and keep the feast of Bacchus 

7 



98 sod. 

(L^Naizontai)." — Prelkr, I. 427, Heradit. b. Clem. Al. 
Protr. y 2, p. 30 ; s. Schleiermacher Herakkitos, S. 
524. AiDONeus as Death-god carries away Perse- 
phone from her Mother and the upper world. — 
Prelkr, I. 467.. The entire month Seirrophorion 
(June) was sacred to Pluto. — Prelkr, I. 485 ; Plato, de 
Leg., viii. 828 C. This was the month Thammuz 
(Adonis) when Adonis died ! In this month the 
marriage of Pluto and Proserpine was celebrated 
about the same time and in near connection with the 
Feast of the Scirrophoria. — Ibid. The Romans kept 
the Feast of Hercules June 4th. — Eschenburg, 572. 
Hercules descends to hell and rises again from the 
dead. " The third Hercules is from Idaean digits 
(priests of Cybele). To him they bring sacrifices to 
the dead I" — Cicero, de Nat. Deor., III. 16. 

A ringlet for Inach (Enoch the Hercules-Sun) allowed to grow I 1 
And the second is this mourning lock. — Aeschylus, Choeph., 7, 8; 
EzeHel, xliv. 20. 

In the mourning for Adonis they cut off the hair as 
a sign of deep grief. 2 — Deut., xiv. 1 j xxvi. 14. 

On the 4th day after the funeral in Persia, there 
was a solemn Feast after the relatives have been 
visited for three days. — Christian Examiner, 1859, 
p. 326 ; quotes Dosabhoy Framjee, 97. 

Enter not into the house of mourning nor depart to wail : nor shalt 
thou comfort them \ 

Let great and small die in this land ; let them not he buried , neither 
lament for them ; let not cuttings (in the flesh) he made, nor baldness 
~be induced because of them ! 

They shall not break (bread) for them, in mourning, to console him 
for the dead ; nor make them drunk with the cup of consolations on 
account of their father and on account of their mother. 

1 Compare Numbers, vi. 5. 18; Judges, xiii. 5. 

2 To Apollo (Baal) the ancients cut off their hair. — Scholia Hesiod, Thcog., 
248. Apollo is Belus Minor, the Son of Jove. 






MUSAH, HIS MYSTERIES. 99 

Besides, thou shalt not enter the house of the feast, to sit with 
them, to eat and to drink. — Jeremiah, xvi. 5, 6, 7, 8. Compare later 
the Wake of Hercules ! 

On the evening of the day when the corpse is burnt, 
water and milk must be suspended in earthen vessels 
before the door, in honor of the deceased, with this 
address to him : 

" Such a one deceased ! bathe here, drink this V\ 

And the same ceremony may be repeated every 
evening until the period of mourning expire. 

During ten days, funeral cakes together with liba- 
tions of water and tila (sesamum) must be offered. 

On the third and fifth days, as also on the seventh 
and ninth, the kinsmen assemble, bathe in the open 
air, offer tila and water to the deceased and take a 
repast together ; they place lamps at cross roads and 
in their own houses, and likewise on the way to the 
cemetery. 

On the last day of mourning (for the dead) the 
nearest relation offers the tenth funeral cake. He 
makes ten libations of water from the palms of his 
hands, causes the hair of his head and body to be shaved, 
etc. — Colebrooke, Hindu Relig., 100-109. 

Man that is born of woman is of few days and full of trouble. 

Like a flower he goes forth and* is cut down ; and escapes like a 
shadow, and continues not. — Job, xiv. 

Foolish is he who seeks permanence in the human state, unsolid like 
the stem of the plantain tree, transient like the foam of the sea. 

When a body, formed of five elements to receive the reward of deeds 
done in its own former person, reverts to its five original principles 
what room is there for regret ? 

The earth is perishable, the ocean, the Gods themselves pass away; 
how should not that bubble, mortal man, meet destruction ? 

All that is low must finally perish ; all that is elevated must ultimately 
fall ; all compound bodies must end in dissolution, and life is concluded 
with death. 

Unwillingly do the manes of the deceased taste the tears and rheum 



100 s6d. 

shed by their kinsmen, then do not wail, but diligently perform the ob- 
sequies of the dead! — Colebroolce, Eelig. Ceremonies of the Hindus, 100. 

The body of a young child under two years old must 
not be burnt, but buried. It is decked with wreaths 
of fragrant flowers, and carried out by the relations, 
who bury it in a clean spot, saying ' ' Namo ! namah !" 
while a priest chants the song of Yama : 

" The offspring l of the Sun, day after day fetching cows, horses, hu- 
man beings and cattle, is no more satiated therewith than a drunkard 
with wine!" — Colebroolce, 99, 25. 

By Nature's command we grieve when the body of an adult 

Virgin meets us, or in the earth an infant is enclosed 

Too young for the fiee of the funeral pile. For what good man or 

worthy of the seoeet 
Toeoh, such a one as the peiest op Oeees wishes him to be, 
Thinks any evils not his own ! — Juvenal, xv. 
About the dead 
The pipe of MugdonIs sounded Ailina . . . 

Like the Motteninq for Hadad-Eimmon (Adonis) in the valley Magdon.* 
— Nonnus, xl. 223 ; Zachariah, xii. 11 ; 2 Kings, v. 18. 

Megiddon was in Judea. Josephus, Ant., viii. 6, reads 
Mag-edon. Matthew, xv. 39, has Magadan (Adonis- 
Magos) . — Tischendorf. 

They covered all the dead body with hair, which 
cutting off they threw upon it. — Iliad, xxiii. 136. 
Sacrifices to the dead occur in Homer, and existed in 
Babylon, Persia,* India, China j and in Italy even 
after Christ. — Josephus, Ant., xix. 3. Hence the 
Rabbinical-Hebrew prohibition, out of hostility to the 
Adonis-worship ! 

Ye shall not cut yourselves, nor make a baldness 
between your eyes over a dead person. — Deut., xiv. 1 ; 
Levit., xix. 27, 28 ; xxi. 5 ; Jerem., xix. 6. 

Thou shalt not profane thy daughter, exposing her 

1 The Moon is born of the Sun, and the rain is produced from the moon. — 
Colebroolce, 25. 
9 Mgdon in Hebrew. Megiddon was in Galilee I 



MUSAH, HIS MYSTERIES. 101 

to be a harlot! — Levit., xix. 29 ; Movers, 242. This 
evidently forbids the custom at Babylon and Byblus, 
that the women who did not cut off their hair in the 
Mourning for the dead (in the Mysteries) must give 
themselves the whole day after this festival to stran- 
gers for money, which they deposited in the Temple 
of Baaltis (Yenus). — Movers, 202 ; Lucian, loc., § 6 ; 
Genesis, xxxviii. 14 ff ; Baruch, vi. 43. 

Yenus and Pothos (Adonis, Apasson) and Phaethon 
(Jupiter 1 ) were worshipped in the Samothracian 
Mysteries. — Be Sacy ; quotes Pliny, Hist. Nat., xxxvi. 
14. Axieros (Jupiter), Axiokersos (Adam) and 
Axiokersa (Yenus-Eua) were worshipped in the Sa- 
mothracian Mysteries, called Mysteries of the Kabiri. 
The Lemnian Mysteries (Kabiria) lasted nine days ; 
Sacrifices to the dead were offered ! — Smith's Dic- 
tionary of Greek and Roman Antiquities ; by Anthon, 
184. 

Glad in the mansions of An>es 

Mayst thou inhabit the Sunless House. 

And let AiDes know, the dlach-hsared ' 

God 2 , and the Old Man who 

Over his oar and rudder 

Sits Leader of the dead, 

He is carrying in his two-oared boat 

To the Acherontian Lake 

By very much the best wife indeed. 

Thee often shall the bards 

Sing upon the seven-stringed mountain 

Lute, and celebrating (thee) in hymns without the lyre 

At Sparta, when the Annual Circle of the Kaeisteian Feast 3 

Comes round, the season 

Of the month when the moon 

Is up all night, 

In splendid and wealthy Athens. 

Such death-song dying 

1 Cicero, de Nat. Deor., II. 20. 

* Acheron, Charon, Kronos the Old Man. 

3 Carneus, *7th-16th. — Buckley. 



102 sod, 

Thou hast left to the minstrels of melodies. 

O that it rested with me 

And that I were able to send thee 

To light from the chambers of AiDas 

And the streams of Kokutos 

By the "river oar" below/ 
— Euripides, Alcest., 436. 

If Troy had been safe, Priam had come to the shades 
Of Assaeao * (Osiris in Hades) with great rites of the dead. 
—Juvenal, x. 259. See Spirit-Hist. 210 ff, 249, 160. 

11 And about him ten beds are laid bearing images 
of dead men so carefully "washed and prepared 
for funeral" that even the images were like bodies 
already buried. And for seven days all men throughout 
the companies and maniples indulged in feasts lament- 
ing the royal youth by dancing and singing certain 
sad kinds of dirges !" — Ammian ; Movers, 250, 202. 

AlLINOtf AlLINON, BEGINNING OF DEATH, 

The Barbarians say, Aiai, 

In the Asian tongue when 

Kings' blood is poured on the ground by the steel 

Swords of Aides (Hades) !— Euripides, Or est. 1395 ff. 
AntipsalmiG odes and an Asiatic hymn, to thee, a foreign wailing 
(iacha), 2 1 will utter ; the funeral song, remembered in molpes (songs with 
dances) to the dead, Hajdas (Hades) hymns separate from paeans. — 
Euripides, IpTtig. in Taur., 185. 

In peace thou wilt die and with the funeral-pyres of thy fathers, 
former kings who were before thee : thus they shall bttkn for thee and 
Hoi Adon shall they mourn for thee. — Jeremiah, xxxiv. 5. 

" Then having wrapped the Heath (Erica) in linen 
and having poured myrrh (muron) over it she deli- 
vered it to the royal personages ; and even now the 
Bublians worship the wood (tree) lying in the temple 
of Isis !" — Plutarch de hide, xvi. Bacchus was called 

1 Serach is Memnon, and Memnon is Osiris and Adonis, — according to Movers, 
227-229, 231. 

8 This is the Mourning for Iauk, Sol, Bacchus, Iacchos, Eacws. — Spirit-Hist> 
78, 90. 



MUSAH, HIS MYSTERIES. 103 

stulos (pillar). Creuzer mentions " Bacchus in the 
pillar (jtepiKioviogy 1 or in the tree. 1 — Creuzer, II. 44 ; 
I. 278. At By bliis the Mourning took place first ; 
at Alexandria, and probably at Athens, the joy pre- 
ceded the Mourning. — Creuzer, II. 425. 

At Delphi, in the holy of holies of the temple, 
they showed together with a golden statue of Apollo 
the grave of Bacchus, at which the Chief Priest 
brought secret offerings at the time of the shortest 
day. — Preller, I. 427. That was Dec. 22nd ; and he 
rises on Bruma, Bromius's Day. 

Aiai ! I commence the Bacchic measure (lamext) ! 

— Euripides, Hecuba, 685. 
The woman dancing says, Aiai Adonin ! 
The woman on the roof says, Beat yourselves for Adonin! 

— Aristophanes, Lysistr. 365 ff. 

There are some of the Byblians who say that the 
Egyptian Osiris was buried in their district, and that 
the mournings and the Mysteries (Orgia) are per- 
formed not to the Adonis, but all to the Osiris ! — Lu- 
cian, iv. 262, 263. 

There are many sepulchres of Osiris in Egypt, but 
the body lies in Bousir ; and this is the native coun- 
try of Osiris ; no longer is there need of argument to 
show that it is Taphosiris ; for the very name means 
taphen Osiridos the sepulchre of Osiris. But I pass 
over the cleaving of the wood and the cutting of the 
linen, and the pitchers poured (as sacrifices to the 
dead) because many of the Mysteries are mixed up 
with them. — Plutarch de hide, xxi. 

However there are some slender and obscure ema- 
nations of truth scattered through the mythologies of 
the Egyptians . . . Xenophanes ordered the Egyptians 

1 2 Kings, xvi. 4 ; Gen. xxi. 33. 



104 



SOD, 



if they think Osiris a mortal not to honor him as God, 
but if they think him God not to mourn him ! — Plu- 
tarch, Erot., xvii. xviii. 

Si Dii sunt quos colitis, cur eos lugetis ? Cur eos 
annuis luctibus plangitis? — Firmicus, 8. 

A Burning for thee ; and Hoi Adon shall they Lament for thee ! — 
Jeremiah, xxxiv. 5. 

Set up the Mourning of the Only-begotten, bitter Lamentation! — 
Jeremiah, vi. 26. 

The laments of the Egyptians and the sacred chtjtla (washings) of 
Osiris. — Orpheus, Arg. 32. 

Offerings to the dead and a burial finished the 
Mourning, as also the wooden imaged of Attes and 
Osiris were buried ! — Movers, 204. 

The image of the corpse of Adonis was washed, 
anointed with spices and wrapped around with linen 
or wool (compare Matth. xxvii. 59 ; Joh., xix. 39). 
According to Plutarch, Isis wrapped the Osiris-pillar 
(a hollowed pine-tree) in linen and anointed it with 
Myrrh. — Plut. de hide, xvi. The embalmed image 
of Adonis was then laid in a coffin. Hence the myth 
that Aphrodite (the women) has delivered to Perse- 
phone (the Goddess of death and life), in a box, the 
Adonis born from a tree ! The coffin was laid out on 
a bier, they showed on the .image the wound which 
the Boar had given him, and the Boar himself (The 
Devil, Mars in Swine-form) was also laid out on the 
bier. They sat down on the earth with the bier and 
their clothes were rent ! 

In the houses of the gods the priests sit with rent garments, with sha- 
ven heads and heards, with uncovered heads. They howl and cry before 
their gods, as many at a feast of the dead. (Todtenmahle). — Baruch, 
vi. 31, Movers, 204, and authorities there quoted. Hoi Adon ! Ho ! Ho ! 
Hett ! Heu ! (Heulen) ! KEUaA is the Shrieking Ceres, Eve. 

Sacrifices to the dead closed the Eleusinian Mysteries ! — Preller, I. 
490. 



MUSAH, HIS MYSTERIES. 105 

Salutation to the Gods, to the manes of ancestors, 
and to mighty saints ! — Colehrooke, Hindu Relig., 103. 

For Iacho/z is loving judgment and deserts not his 
saints (chasidi, chaste) ; tlmj are preserved to eter- 
nitij ! ! — Psalm, xxxvii. 28. 

Iahoh, thou madest my soul to ascend from Hades ! 

Sing to I&choh, ye his saints (chasidi, casti). — 
Psalm, xxx. 

I shall not die but will live ! — Psalm, cxviii. 

On the day after the seven- day feast of the dead 
they cry : AdonIs lives ! And is risen ! — Movers, 
205. 

I say that I am Immortal Dionusos Son of Deus ! 
— Arisioph. Frogs, 593 ; Spirit- Hist., 222. 

I am THe Resurrection and the LIFE. 

The Virgin, Artemis, is represented with a torch 
in either hand. The torch is the symbol of new life ! 
— Hundert undein Frage, p. 71. 

On the sixth day of the Eleusinian Mysteries the 
image of Bacchus was borne crowned with its myrtle 
wreath and bearing a torch in its hand ! It was 
accompanied by the mystic van (sieve, fan), the 
basket, and other insignia. The mystic basket held oil- 
seed, a sort of biscuit, little tarts, grains of salt, some 
poppies, and cakes made of flour kneaded with cheese ; 
also pomegranates, some ivy, fennel, pith of trees, 
finally the figure of a serpent consecrated to Bacchus. 
— Be Sacy, 318, 319. " Also in the most ancient 
Mysteries of the Greeks they shouted Eua and at the 
same time a serpent was &hown." " In the Sebadian 
(Bacchic) rites a golden serpent is let down into the 
bosom of the consecrated." — Orelli, Sanchon., pp. 
14, 45. The " serpent with the hawk" signified God, 
11 the Spirit," and the Divine Mind. Sanchon, 47, 49. 



106 sod. 

Dionysus Frenzied the Bacchi celebrate with mys- 
teries, performing the Sacred Mania by eating raw 
flesh (Omophagia), and they initiate the distributions 
of the flesh of the slaughtered victims, crowned with 
the serpents, shouting aloud EUA ("Euan") ; that 
{feminine) EUA (" Euan") on account of whom the 
Wandering immediately followed. And a symbol of 
the Bacchic Mysteries is a consecrated serpent. The 
name HEUIA, roughened, is interpreted the Female 
Serpent. — Clemens Al. Cohort, ad Gentes, 11, 12. 
The Chaldee Paraphrase reads Hoia. — Ibid. In the 
Sabazian Mysteries a symbol to the initiated is " the 
God through the bosom !" And it is litis Serpent pulled 
through the bosom of the initiated. — Ibid., 14. Se- 
bazium colentes Iovem anguem cum initiantur per 
sinum ducunt. — Firmicus, 11. Arnobius is scanda- 
lized at the Golden Serpent, and the "handled Cross" 
in the Mysteries of Bacchus at Alimunt in the Athe- 
nian territory. — Arnob. adv. Gentes ; Nork, Bibl. My- 
thol, II. 344 ; see Spirit- Hist., 190. 

Taaut taught that the Serpent has the most Pneu- 
ma (SPIRIT) of all the reptiles, and is fiery ! . . . 
Wherefore this creature is carried about with (them) 
in the Sacred Rites and Mysteries ! — Sanchoniathon , 
p. 45. 

We find the Brass Serpent 1 in the groves of the 
SuN-god (Adoni, Bacchus, Baal). — 2 Kings, xviii. 4. 
The Serpent is always the emblem of Bacchus 
(Adonis) in the Mysteries. 

1 And there was a Great Dragon which they of Babylon worshipped. And 
the king said unto Daniel, Wilt thou also say that this is of brass ? Lo he 
liveth, he eateth and drinheth ; thou canst not say that he is no living God ! 
Therefore worship him. . . . When they of Babylon heard that, they took 
great indignation and conspired against the king, saying : The king is become 
a Jew I ! 1 And he hath destroyed Bel ; he hath slain the Dragon and put the 
priests to death ! ! ! — Bel and the Dragon, 23 ff. 



MUSAH, ELS MYSTERIES. 107 

A Candle- of Iahoh (Iaclioh) is the "spirit" (nasa- 
mah, Breath) of Adam, searching* all the innermost 
parts of the belly. — Proverbs, xx. 27 ; see Ecclesiastes, 
xi. 5. 

The Serpent imitating the winding position of the 
intestines exhibits (ostendere) the "Wisdom" of the 
Lifeproducer ; therefore they adore the Serpent ! — 
Theodoret, haeretic.fab. I. 13 de Ophiacis ; in Hammer, 
Culte de Mithra, p. 154. 

Thou hast possessed my reins! — Palms, cxxxix. 13 ; 
Spirit -Hist., 159. 

" Christ is the Serpent" (the Good Divinity). — 
Beausobre, II. 458. The Gnostics represented the 
Mind (the Son, the Wisdom) in the form of a Serpent. 
— Irenaius, I. xxxiv. 

The basket was one of the emblems of the Mithra- 
worship. — Hammer, Worship of Mithra, p. 39. Eu- 
napius teaches us that the Eleusinian cultus was that 
of Mithra. He calls the Athenian priest sometimes 
hierophant of u the Goddesses, 111 sometimes "father" of 
the initiation of Mithra.— Hammer, p. 22 note. 

Thy basket and thy store shall be blessed. — Deut., xviii. 5. 

Tardaqne Eleusinae Matris volventia plaustra. 

Arbnteae crates et mystica vannus Iacchi. — Virgil, Georg., I. 160, 166. 

Thou shalt take of thefrst of all the fruit of the 
earth and shalt put it in a basket, and shalt go unto 
the place which Iahoh (Iao) thy Alah shall have 
chosen to make his name dwell there. 

This was the altar of Iahoh-lSTusios, or Nissi, per- 
haps. — Exodus, xvii. 15. 

And the priest shall take the basket out of thy 
hand and set it down before the altar of Iahoh thy 
Alah! 

1 Ceres and Proserpine-Diana. 



108 sod. 

Then shalt thou respond and say in the presence of 
Iahoh, thy Alah : An Aramian perishing was my 
father, then he descended into Misrimah (Egypt) and 
was there a denizen with few men ; yet was he be- 
come a great nation, powerful and populous there. — 
Deut., xxvi. 

And Musah and Aharon (speaking in the name of 
the Lord according to the custom of the ancient 
clergy) went in and told Pharah (the king) : 

Thus said Iachoh, Alahi, IsarAL : Let my people 
go and celebrate a Feast to me in the desert wilds. — 
Exodus, v. 1. 

This is the Feast lasting from the fourteenth to 
the twenty -first of March. — Exodus, xii. 18. It cor- 
responds with the Great Dionysia which was also held 
at the Yernal Equinox in March. — Eschenburg, p. 493. 
The Hebrews made a baldness between the eyes, at this 
Feast. — Exodus, xiii. 9, 16. This identifies it with 
the Dionysia and the Adonia. It also agrees with 
the Full-moon, like the Eleusinia and the Feast of 
Tabernacles (the 15th of the month, as in Egypt). 
Bulls and dancing, as in the Bacchic feasts. — Exo- 
dus, xxxii. 19. 

The Hebrews made themselves a cast (molten), 
two little bulls ; they made also a grove (of Adoni 
or Bacchus), and they bowed themselves to the whole 
" army of the heavens' 7 and served Bol (Baal, Apollo 
the Sun-deity). — 2 Kings, xvii. 16 ; Philo Judaeus, iii. 
502, Bohn. The Passover is called Pesach, and 
means dancing ! — Hospinianus, I. 27. 

At the annual FEAST of Iahoh in SiloA the daugh- 
ters of Siloh came out to dance in dances. — Judges, 
xxi. 19, 21. 



MUSAH, HIS MYSTERIES. 109 

the BASKET-bearing maid. 
But I following will sing the phallic hymn. 
And thou woman, behold me from the roof I — Aristophanes, Acharnoi. 

In the Feast of Tabernacles the tents or booths 
were set up on the roofs of the houses. — Nehemiah, 
viii. 16. 

And they kept the Feast seven days ; and on the 
eighth day was the conclusion (a solemn assembly), as 
usual. — Nehem., viii. 18, 12, 17. 

Here O Father Lexaetjs : all things here are full of 
Thy gifts. — Virgil, Georg. 

And Ceres with clamor they shall call on the roofs — Virgil, Georg., I. 
347 ; Isaiah, xv. 3. 

The Adoniasmos, the Lament for Adonis, is, accord- 
ing to the Etymologicon Magnum, the call Adni 
(^la), as Euasmos is the Eua, Heuah (ft'ifi), in the 
Dionysia. — Movers, 246. Huah is Eve the Septuagint 
Eua.— Gen. hi. 20 ; Spirit-Hist., 391, 280. 

In the Eleusinia (in September just before the 
beginning of the Kainy Season) Ceres was called 
Achtheia, from achthos " grief." — Potter, I. 453. She 
was mourning for Adonis. 

Pausanias found women in the temple of Jupiter 
Soter at Argos who were mourning for Adonis, and 
this was identical with the feast of Linus. — Movers, 
193 ; Pausanias, xi. 41, 2. 

Hath then the women's wantonness shone out 
And the roar of the drums and the dense Sahazians, 
And on the roofs this Mouexing- for Adonis ! 
" Aiai Adonin" ! " Beat (the bosoms) for Adonis !" 

— Aristophanes, Lysistr., 360 ff. 
Upon its roofs and in its streets every one shall hawl ! 

— Isaiah, xv. 3 ; xxiv. 7-9. 

Anniversariam ei (to Adonis) celebrant solemni- 
tatem in qua reviviscens canitur et laudatur. — Hiero- 



110 SOD. 

nymus ad Ezech., cap. viii., Opp. Tom. III., p. 750. 
Also at the Festival for Attes "the Resurrection 11 fol- 
lowed upon the Death, the Day of Joy upon the Time 
of Mourning : Quern paulo ante sepelierant revixisse 
iactarunt, et, cum mulieris animus ex impatientia 
nimii amoris arderet, mortuo Adolescenti templa 
fecerunt. — Jul. Firmicus de Err ore, 3 ; Movers. 205. 

The "SUN (Helios) of God, the Anointed, went 
below earth." — Bishop Epiphanius, Homily on Holy 
Saturday ; Nork, II. 365. 

Michaal the Archangel, when contending with the 
Devil, disputed about the body of Mouses (Kusah).-^ 
Jude, 9. 1 Horus contends with the Devil for the body 
of Osiris. — Compare Spirit-Hist., 397, 297, 396. 
Michael's victory is described in Rev., xii. 7 fF. The 
body of Mosah is the Light. The Devil is the Dark- 
ness. Typhon at full-moon tears the body of Osiris 
into fourteen pieces. — Spirit-Hist., 137, 397. 

Beat the breasts and cry out " the Musian." — 
Aeschylus, Persai, 1054. 

This is the Mourning for the Only-begotten, Mus, 
Amos, Iamus, Yama. — See Spirit-Hist., 66, 74. There 
were two M.*usaeuses ; one was mythic ! ! — MSS. Notes 
of BoecWs Lectures on Greek Lit. at Berlin. 

Others concealed their dogmas "in the Mysteries 
and prophecies, such as Orpheus, Musaeus and their 
followers"! — Plato, Protagoras; Stallbaum, p. 67. 
The ritual-books of the Mysteries had been published 
under the names of Orpheus and Musaeus ; and there 

1 The apostasy must first come, before the Day of the Lord of Light ; and 
the Man op sin (Satan-Typhon) must be revealed, the Son of perdition, who 
opposes and lifts himself up against every one that is called god or sebasma 
(Power, Throne, Prince), so that he sits within the inner temple of The God, 
showing himself, that he is theos *. Whom the Lord of Light will destroy 
with the PNEUMA of his mouth.— Paul, Thess., ii. 4 fF. 
* God. Mar means the Lord. Mara is, in India, the Devil.— Spirit-Hist, 367. 



MUSAH, HIS MYSTERIES. HI 

were a great number of them. — De Sacy, I. 396 j 
Plato, Republ., lib. ii. 

Musaeus is Hermes eumolpos 1 (Thoth, Taaut, the 
god who made the Sacred Books). — Nork, Worter- 
buch, II. 247. 

"The Law of MusHe." — Old Syriac, Luke, ii. 22, 
Tremellius. Lex per manum Mushe data est. — Pes- 
chito Testament, John, i. 17 ; Tremellius. 

At Argos " the Musion" was celebrated. This fete 
lasted seven days. Ceres was called Musia. — Be Sacy, 
II. 31. 

Musia, a women's festival to Ceres Mysia ; it lasted 
seven days. — Potter, I. 470 ff. 

For I (am) Iahuh thy Alah, KadtjsIi 2 , Isaral, thy Musio ! 3 

— Isaiah, xliii. 3. Hebrew. 

1 Eumolpus is Son of Poseidon (Bus-Aidoneus, Adonis). Eumolpus is con- 
nected with Erectheus, the MAN-fish ; Erectheus is connected with Minerva, 
who lifted him up on high to holy honors. — Preller, II. 101. Erectheus is 
Neptune. — Anthon, Art. "Erectheus." Neptune is the SPIRIT (Water, 
Osiris, the LiFE-producing Element) in the sea. — Plutarch, de hide, xl., 
xxxiv. Neptune presides over the Humid and Generative Principle. — Plu- 
tarch, Moralia, p. 821. The pine was consecrated both to Neptune and Bac- 
chus, and all the Greeks adored Neptune Phutalraios and Bacchus Dendrites. — 
Ibid., 812 ; Spirit-Hist., 395. Hermes is Son of Bacchus. Therefore Eumol- 
pus is Hermes. Eumolpus is the Mythic Founder of the Eumolpidae (Priests) ; 
the priests traced their own wisdom to the Divine Intelligence. Some con- 
sidered Eumolpos or Musaeus the Founder of the Mysteries. Mus, the god : 
and Mus-ias, the priest. — 1 Esdras, ix. 31 ; Spirit-Hist., 74. 

" In what are called the ' Books of Hermes' it is related concerning the 
names." — Plutarch, de hide, Ixi. ; xxxvii. 

Eumolpus, Orpheus, Musaius and Thamuris are the earliest minstrels of 
Greece — mythic characters. " The name of Orpheus, and the legends respect- 
ing him, are intimately connected with the idea and the worship of a Dionysus 
dwelling in the infernal regions (Zagreus), and the foundation of this worship 
(which was connected with the Eleusinian Mysteries), together with the com- 
position of hymns and songs for its initiations (Teletai), was the earliest 
function ascribed to him. He was made the first minstrel of the heroic age 
and the companion of the Argonauts." — K. 0. Midler, 26. 

2 Jahn mentions the CADUsians (Kadosh) — John, Heb. Com., 154. Kadosb 
is the Sun, Akad, Achad, Choda, God. — Spirit-Hist, 1 4. Chodesh is the 
Moon. 

s The Isarim were the Initiated. Isarel was Sol-Mercurius. 

In the improvement which polytheism underwent among the Hebrews the 



112 SOD. 

Kronos (Saturn, Sol) therefore whom the Phoe- 
nicians call Israel (ISARAEL, Suryal, Azrael), having 
an ONLY-BEGOTTEN SON whom for this reason 
they called Ieoud ; the ONLY-BEGOTTEN being 
still even now thus called by the Phoenicians ; the 
greatest dangers from war having befallen the country, 
having adorned The Son with royal apparel, and pre- 
pared an altar, offered him up ! — Porphyry ; Euse- 
bius, Pr. Ev., I. x. ; Orelli, Sanchon., 42, 44. 

The permutation of Israel is Mosah, Moses. — 
Kabbah Denud., II. 305. Isaralis Hercules the Mu- 
sio, the Sun-god, the Savior of Hades. 

But the God is our King before Time (Aion), he worked Soteria (sal- 
vation) in the middle of the earth !— Psalm, lxxiv. 12, Septuagint. 

Because I (am) Kupjos (Lord of Light) thy God, the Holy Israel who 
saveth thee ! — Septuagint, Isaiah, xliii. 3. This is Mosia, the Redeemer 
oelow the earth, called Adoni, Hermes, Baal, Hercules, Mercury, Taut or 
Thoth, Yom, Yama ! 

Aiai Adonin! Beat yourselves to Adonis! Iahoh Adonino ! — 
Psalm, viii. 10. Hoi AdonI ! Hoi ADONai ! Ai, Ai ! Hoi Adon. 

Sterna arasse kai epiboa to Musion ! — Aeschylus, Persai, 1054. 

The Mourning- for the Only-begotten ; its end as the day of bitter- 
ness ! — Amos, viii. 10. 

Agni, as Yama, is all that is born! as Yama, all that will be born I 

Yama is the King of the dead ! And the Kunios 
is "the Spirit" ! 

Now is Christ risen from the dead ! A Savioe who is Christus 
KuEios (Kur=the Sun). — Spirit-Hist., 362. 

wand of Hermes (Musah) or Mercury becomes the staff of the Alahim. — 
Exodus, iv. 3, 20 ; Herodotus, v. 7. The caduceus which Apollo gave Mercury 
had two serpents on it and two wings. It was the Eod of Life or Spirit, in 
reference to the resurrection. According to the Hebrew doctors, it grew in 
Paradise. — Burdens Josephus, I. 127. 

" MASSiah" is the Anointed King or MESsiah. According to the Old Per- 
sians MISHA and MEShia are Adam (Bacchus, Adonis, Adonai). — Hyde, 168; 
Spirit-Hist, 229, 204, 205, 290, 391. 

"Iesu MESio is Nebu" (Mercury). — Codex Nasaraeus, Onomasticon, p. 74. 
The name of Moses is written Mes, or Messou in Hieroglyphics. — Brugsch, 
Egypt** P- 157. 



MUSAH, HIS MYSTERIES. 113 

Aiakos says : " By the Deus, the Savior I" — Aristoph., 
Batrach., 691. "Deus 1 the Savior' 7 (Zeus) !— Aris- 
tophanes, Frogs, 1355. The Eleusinian Ceres and her 
daughter Proserpine were called rrjv Zarecpav, — the 
Savior Goddess ! — Wheelwright, Aristoph., Frogs, 
363, note. 

God, who is the Beholder and Savioe ! — Esther, Apocr., xv. 2. 

The Messiah and Iahoh are one. — Spirit-Hist., 254, 
255. 

Suduk (the Most High God in Phoenicia), the Just 
One, was Father of Asklepius (Aesculapius). — Orelli 1 
Sanchon., 32. Aesculapius is here the Son of God ! 2 
He is Iacchos (Bacchus). Compare Gerhard, Griech. 
Myth., I. 461. Iacchos the Son of Zeus and Ceres 
accompanied Ceres in her search for Proserpine 3 
with a torch in his hand. Torches were dedicated to 
Ceres.— Potter, I. 453. 

Go then and for this man display 
Your sacred lamps to light the way 
On his return from Hades to Light ! 

— Aristophanes, Frogs, 1442, 1447. 

Attis is Son of Nana (Yenus) and Acdestis. Him 
the Mother of the gods loved singularly (unice). 
Acdestis scatens ira convulsi a se pueri, et uxoris ad 
studiam derivati, convivantibus cunctis fur or em et 
insaniam suggerit : conclamant exterriti ad horam 
Phryges : mammas sibi demetit Galli filia pellicis :. 
rap it Attis fistulam quam instigator ipse gestitabat 

1 Adeus, a Persian Governor. — Josephus, xi. chap. 5. The name Adeus is 
Attis, Ad, Deus, Adoni. Ad=vapor. — Seder Lason, p. 6. 

2 Aesculapius is represented with a staff, also as a Serpent. — Arnobius, vi. 
223 ; vii. 262, Orelli. This identifies him with Mercury. A cock, the solar 
emblem, was sacrified to Aesculapius. 

3 Mercury is said to have made indubitable advances to Proserpine. — Arno- 
bius, IV. xiv. Proserpine burned for Adonis. — Ibid., IV. xxx. Mercury, like 
Bromius, is Son of Jove. — Ibid., IV. xxii. 

8 



114 



SOD. 



insaniae : furiarum et ipse jam plenus, perbacchatus, 
jactatus projicit se tandem, et sub pini arbore geni- 
talia sibi desecat, dicens : Tibi Acdesti haec habe, 
propter quae motus tantos furialium discriminum 
concitasti. Evolat cum profluvio sanguinis vita : sed 
abscissa quae fuerant, Magna legit mater Deum, et 
injicit his terram, veste prius tectis atque involutis 
defuncti. Fluore de sanguinis viola flos nascitur 
(compare Ovid's Linus) et redimitur ex hoc arbos. 
Inde natum et ortum est, nunc etiam sacras velarier 
et coronarier pinos. Virgo sponsa quae fuerat, quam 
Valerius pontifex lam 1 nomine fuisse conscribit, ex- 
animati pectus lanis mollioribus velat, dat lachrymas 
cum Acdesti, interficitque se ipsam, purpurantes in 
violas cruor vertitur interemptae. Mater suffudit et 
has Deum, unde amygdalus nascitur, amaritudinem 
significans funeris. Tunc arbor em pinum sub qua 
Attis nomine spoliaverat se viri, in antrum suum defert, 
et sociatis planctibus cum Acdesti tundit et sauciat 
pectus pausatae circum arboris robur. Jupiter ro- 
gatus ab Acdesti ut Attis revivisceret, non sinit : quod 
tamen fieri per fatum posset, sine ulla difficultate 
condonat, ne corpus ejus putescat, crescant ut comae 
semper, digitorum ut minimissimus vivat, perpetuo 
solus agitetur et motu, quibus contentum benefices 
Acdestim consecrasse corpus in Pessinunte : caeri- 
moniis annuis et sacerdotum intestibus honorasse. — 
Arnobius Adv. Gentes, V. vii. 

Acdestis was ' ' of both sexes." — Arnobius, V. v. Adam 
was considered Hermaphrodite by the Kabbalists. 
The Supreme Being was philosophically considered 
Semimale, Male and Female : Adam- Adan- Adonis 

1 Nam consuescitis in precious, sive tu (Deus) Deus es sive Dea, dicere. — 
Arnob , III. viii. 



MUSAH, HIS MYSTERIES. 115 

and Eua-Huah- Venus, Lunus and Luna, Acdestis and 
the Mother, Attis- Adonis and Nana- Venus. "For 
ye are accustomed to say in prayers, Whether Thou 
(0 God) art God or Goddess." — Arnobius,Adv. Gentes, 
I'll, viii. Iah (Deus) and Iah (Ia, Dea, The Virgin) 
in Hebrew, become Ia, Ie, Mos (Apollo) and Ia 
(Virgo, Diana) in Greek and Latin ; for it was the 
usage to write with a He and to read it an a ; also 
the Attic Greek changes the A into eta. 

Atin (Adoni), Atys or Attin was the Sun and was 
both Male and Female. — Rawlinsorts Herod., III. 
259 ; Macrob. Saturn., I. 26. Some wish to call 
Dionysus Attin. — Clemens Alex., I. p. 16, Oxford 
1715, ed. Potteri. Adonis (Agar, Kur) is the Great- 
est of gods and is Father of Adam (Epigeios) and 
Eve (Gaia) I 1 — Movers, 191, 542-544 ; Sanchoniathon, 
20, 24. The Sun is the Highest and Chief God.— 
Movers, 196 ; Sanction., p. 34 ; Macrob. Saturn., I. 
13. "In the Mysteries of the Phrygians, which are 
called those of the Mother of the gods, every year 
a pine tree is cut down and in the inside of the tree 
the image of a Youth is tied in ! 2 In the Mysteries 
of I sis the trunk of a PiNE-tree is cut : the middle of 
this trunk is nicely hollowed out, the idol of Osiris 
made from those hollowed pieces is buried. 8 In the 



1 Adonis is Androgyne. — Creuzer, II. 431. A giant-stone Agd-us in Phrygia 
which, when Jupiter's (Spirit) fell on it, brings forth a hermaphrodite hero 
Agdestis.— Ibid., I. 272. 

2 This was on the first day of the feast of Cuhele.—Be Sacy. 

8 They do not cease every year to either lose what they have found, or to 
find what they lose ; is it not ridiculous to mourn what you worship, or wor- 
ship what you mourn ! — Minutius Felix, in Nork, II. 367. That grief and joy 
is expressed by those who have lost nothing and found nothing ; yet for this 
madness there is a fixed time, it is tolerable once a year to be insane. — Augus- 
tin, C. D., c 10 ; Norlc, II. 367. Chardin relates that the Bishop of Jerusalem 
shut himself up at the Church of the Holy Grave in an arch called " the 



116 SOD. 

Mysteries of Proserpine a tree cut is put together 
into the eftigy and form of the Virgin, and when it 
has been carried within the city it is mourned 40 
nights, 1 but the fortieth night it is burned \ ,f — Julius 
Firmicus de err ore prof, relig., 27. The women 
searched 2 after a wooden image of Adonis, called 
Adonion ! — Movers, 200. (Iachoh Adonino = Our 
Adoni, IachoA / 

I wail (aiazo) for Adonis ; beauteous Adonis is dead. Rise, wretched 
Goddess, in thy roles of woe, and beat thy bosom. Aphrodite, having 
let fall her braided hair, wanders up and down the glades, sad, unkempt, 
unsandaled, and the brambles tear her as she goes, and cull her sacred 
blood : then wailing piercingly she is borne through long valleys, crying 
for her Assurian Spouse, and calling on her Youth. But around him 
dark blood was gushing up about his navel, and his breasts were empur- 
pled from his thighs, and the parts beneath his breasts, white before, 
became (now) deep-red to Adonis. All mountains and the oaks say : 
Ai Adonin (Hoi Adon). And rivers«sorrow for the woes of Aphrodite, 
and springs on the mountains weep for her Adonis, and flowers redden 
from grief ; whilst Kuthereia sings mournfully along all woody moun- 
tain-passes, and along cities. 

Alas, alas for Kuthereia, beauteous Adonis has perished ! 

The Paphian Goddess sheds, as many tears as Adonis pours forth 
blood ; and these all on the ground became flowers : the blood begets a 
bose and the tears the anemone. Lament no more, Cupris, thy Wooer 
in the glades ; there is a goodly couch, there is a bed of leaves ready 
for Adonis : this bed of thine, Kuthereia, dead Adonis occupies, and 
though a corpse, he is beautiful, a beautiful corpse, as if sleeping ! 

Lay him amid chaplets and flowers ; all with him, since he is dead, 
aye all flowers have become withered : but sprinkle him with myrtles, 
sprinkle him with unguents, with perfumes ! 

The tender Adonis lies in purple garments ! 

How admirably is he (represented) reclining on a silver couch, just 
shedding the first down from his temples, the thrice-beloved AdonIs, 
who is beloved even in Acheron (Hell, Saturn's abode) ! 

Beside him lie fruits in their season whichsoever the- topmost branches 
bear. And beside him tender quick-growing plants {airalot nanoi), kept 

grave of Christ," and there caused an explosion of light (Lichtexplosion) 
in reference to the Re-birth of the God of Light. — Ibid. 

1 Genesis, vii. 4. 

2 In the Agrionia the women, being assembled, made a " Search " after 
Bacchus ! — Potter, I. 421 ; Plutarch, Symp., viii. 1. 



MUSAH, HIS MYSTERIES. 117 

in silver baskets, and golden caskets of Syrian unguent, and honey- 
cakes such as women shape in a mould, mixing all kinds of flowers with 
the white-fine meal ; such as (are made) of sweet honey, and those in 
moist oil: all fowls and creeping things are present for fyim ! (Com- 
pare Gen., vii. 8 ; Sod I. p. 83, 86.) 

And at dawn we in a body, along with the dew, will carry him out 
to the waves foaming on the beach, and having unbound our hair . . . 
will begin shrill song's of woe ! 

Alone of the demi-gods (as they say), dear Adonis, thou comest here 
and to Acheron (Hell) ! — Theocritus, Idyl, xv. ; Davis, Transl. 

What means that pine which on stated days you 
always introduce into the sanctuary of the Mother 
of the gods ? Is it not the image of that tree under 
which the furious and unhappy Youth laid hands 
upon himself, and which the Genetrix of the gods 
has consecrated in solace of her own wound ? What 
mean the fleeces of wools with which ye bind together 
and wrap round the trunk of a tree ? Is it not a 
repetition of those wools in which I a 1 covered Him 
failing and thought that She could gain a little heat 
for the limbs becoming cold ? What are the Galli 
with dishevelled hairs beating their breasts with 
their hands ? Do they not recall to memory those 
mournings in which the turreted Mother with the 
tearful Acdestis (semimale) followed the BOY with 
wailing ? What the Bread mixed with alimonium (a 
preparation of herbs) to which thing you have given 
the name Castus ? Is it not the imitation of that 
time when through the violence of his grief the 
Divinity refrained from the Bread of Ceres ? — Arno- 
bins, Y. xvi. 

Farewell, beloved Adonis, and go to those who rejoice at your com- 
ing. — Theocrit., xv. Thou flyest afar, O Adonis, and comest unto 
Acheron .... I feel insatiate grief and moukn for Adonis! — Bion, 1. 

1 The usage was to write with a He but to read it an A. This would make 
Iah in Hebrew, Lv in Greek or Latin. But as the Hebrew A was often an e 
in pronunciation, we have the Dorian Ie or Liios (Apollo, Bol, Baal). H (v)= }"J. 



118 SOD. 

Thou hast turned my Mourning into Dancing. — 
Psalm, xxx. 11. At the annual Feast of Iachoh in 
$i\oh the daughters of Siloh came out to dance in 
dances.: — 7udges, xxi. 19, 21. Sol Primus Jovis Filius 
dicitur. Sol is called First SON of Jove. — Arno- 
bins, IV. xiv. 

Do you not attest by the shouts of the Galli that 
Phrygian Atys, made an eunuch and deprived of 
virility, as Deus propitious, Deus Sanctus, in the 
secret places (of the temples) of the Mighty Mother ? 
— Arnob., I. xli. 

BorlSDis " fire' 7 in Hebrew. — Orelli, Sanchon., 16. 
Pur is "fire" in Greek. The Pura (Fires) was a fes- 
tival at Tyre and Gades in honor of the Sun-god, who 
is Fire-god. — Movers, 14. Pure Fire was distributed 
in the Samothracian Mysteries. The Jews kept the 
feast of PuRim (Fires, or Lots). " In order to heigh- 
ten the general joy on this festival, Buxtorf relates 
that some Jews wore particolored garments and young 
foxes' tails in their hats." It was celebrated the 14th 
and 15th of Adar (February). These two days are the 
Bacchanalia of the modern Jews who drink to intox- 
ication in memory of (?) Esther's banquet of wine (?). — 
Home, II. 128. Josephus says the Jewish festival 
in Adar 13th (February 12th) was in memory of the 
victory of Iudas Maccabeus {Josephus, Ant., xii. chap. 
10) ; but the Book of Esther and Josephus (xi. 6) say 
it was in commemoration of Esther's Fast. — Burder, 
II. 358 note. 

On the 12th of Anthesterion (February 12th) Dio- 
nysia were performed at the Lakes of Bacchus within 
the city of Athens. — Hospinianus, I. 114. It was the 
Feast of Pitchers! — Ibid., 120. The Anthesteria 
seem to have been originally the 12th and 13th. The 



119 

11th however was the Feast of the Opening of wine 
casks, the twelfth they drank, and the 13th was the 
Feast of Pots. — Anthon, 364. The Jews at this 
Feast did nothing but eat, drink, dance and play. 
— Antonius Marguerita de Cer. Jud. The third day 
of the Anthesteria pots containing flowers, seeds, 
cooked vegetables, were offered to Dionysus and Her- 
mes Chthonius, the Mercury of the dead ! — Anthon, 
364. The Roman Feralia, the Feast of the souls or 
Manes, began February 18th, accompanied with a 
solemn expiation or purification of the city called 
februatio, and lasted to the end of the month. — Es- 
che?iburg , s Manual, 571. 

The sailors safe rejoice with shaven crown! 
Hope of Life returns with the Sun ! 

I will offer incense and display all the colors of the violet ! 
All things shine ! The gate has erected long branches 
And celebrates Feast3 with matutinal lights ! — Juvenal, xii. ; Josephus, 
Against Apion, II. Burder, iv. 413. 

The Hebrew Feast of the Puirim (fires, torches) 
was held the 14th and 15th of Adar (February 12, 
13). Mourning and grief were changed into hilarity 
and joy ! — Uospinianus, I. 46. In the night they 
light up Lights of Joy in their synagogues. (At the 
name of Haman) boys, girls and women must beat 
the benches with fists and malls and raise a great 
tiitoiult exactly as is wont to be done in the Christian 
temples on the night of the sixth festival (feriae sex- 
tae) before the Passover (Pascha) ! — Ibid., I. 56 ; 
Anton. Marguerita, de Cer. Jud. The Cardinals do 
the same thing with their feet in the Sistine Chapel 
at Rome on Good Friday. " The Jews put on wo- 
men's clothes and the Jewesses men's clothes and they 
indulge in this sort of lasciviousness and pleasures ex- 



120 sod. 

actly as the Christians do in their own Dedication Feasts 
and Bacchanalia." — Anton. Marguerita ; Hosp. I. 56. 

Methus-Alah or METHusel-a^ (Meth "death". — 
Philo Judceus, On the Posterity of Cain, xiii. ; Muth=: 
Death and Pluto in Phoenicia. — Sanchoniathon, p. 36 ; 
Movers, 660 : Usil=Sol; siL#0=a torch) is perhaps akin 
to the God of the Resurrection, Adonis, Bacchus, Her- 
mes, the long-live dFebruus or Pluto, whose chief festi- 
val was in February when the Romans offered to him 
the sacrifices 1 called Februa 2 . — Eschenburg, 41 6 . Ceres 
with a torch seeks Proserpine, whom Pluto has car- 
ried below. Jupiter would have restored her pro- 
vided she had tasted no fruit of the Infernal World ; 
but Proserpine like Eua (Eve) had already eaten of the 
apple or pomegranate. — Ibid., 427 ; Spirit-Hist., 213. 

The greatest of all the festivals which I saw (in 
Byblus) they celebrate when Spring (Eiar, Aiar) com- 
mences. And some call it pura, but others the lamp. 
To this feast in particular many men come both 
from SuRia and all the countries all around. — Lucian, 
iv. 284. Among the Jews the 13th of Adar (Feb. 
11th) was a FEAST-day, on which they fasted. — John, 
Hist. Heb. Com., 234. The Greek Dionysia lasted three 
days the 11th, 12th, 13th in Anthesterion (February). 

On the first day of the Jewish Feast of Lights 
one light was kindled, and an additional light added 
every day during the eight days. — Schroder, 15. The 
Feast of Lights commenced on the 25th of Apel- 
laeus (Nov. 27th) and lasted eight days. The Jews 
illuminated their houses in testimony of their Joy and 
Gladness on this important occasion. — Home, Introd., 
II. 128. " The Heathen sacrifices were commenced on 

1 Expiatory Sacrifices.— Ovid. Fast, ii. 19, 21, 22. a Purgamentum. 



MUSAH, HIS MYSTERIES. 121 

the 27th of November."— John, Hebrew Com., 222. 
The genuine Hebrew Feast began the 27th of No- 
vember and lasted eight days (like the Feast of Ta- 
bernacles).— .Mrc, 227 ; Home, Introd., II. 128. 

The Greek Feast of Lights took place on the 5th 
day of the Eleusinia, and Sainte Croix says that it was 
imitated from the same festival at Sais in Egypt. — 
Herodot., II. 62. 

But I go with these girls and women, tearing the sacred, lamp, where 
they all night perform rites to the Goddess. — Aristoph., Frogs, 415 ff. 

In the city Bousir how they celebrate the Feast of 
Isis has been already related. After the sacrifice, all 
men and women flagellate themselves, many thousand 
men. But whom (Osiris) this beating is for, it is not 
religious for me to tell. But those of the Carians 
who dwell in Egypt do yet more than these, inas- 
much as they cut their faces with swords. 

The Thracian princes worshipped Mercury most 
of gods. They swore by Him alone, and called 
themselves born from Hermes ! The Pelasgians told 
a certain sacred story 1 concerning Him ; the things 
which in the Samothracian Mysteries are shown 
forth. — Herodot., IV. 7 ; II. 51. Maury says Pluton 
was called Adamas in the Samothracian Mysteries ; 
and that the first Male (Adan, Adon), or Archetypal 
Man, was called Adam. This is Sol Adamatus, 
Mithra Invictus ! 

On the twentieth of Boedromion (September 24th), 
which was the sixth day of the festival of the Myste- 
ries of Ceres, they carried from the Ceramicus to 
Eleusis a figure of Iacchus (Bacchus) crowned with 
myrtle, having a torch in his hand ! They sung the 

1 See pages on Rainy-Mercury, and p. 125, on the feast of December 25th. 



122 sod. 

hymn, Iacchus, and shouted Iacche ! ! ! — Beloe's Hero- 
dot. iv. 191, note ; Larcher. 

The Little Dionusia were celebrated by the Greeks 
in the winter month December, when wine was har- 
vested. — Preller, I. 419. The Jews fasted in Decem- 
ber. — Zach., viii. 19. Perhaps the Jewish fasts in 
June, July, September and December, agree in point 
of time with the celebrations of the most prominent 
Bacchic festivals in Scirophorion (June), Hekatom- 
baeon (July), Boedromion (Sept.) and Poseideon 
(Dec.) The fast of the fourth month (Thammus- 
Adonis dies in June), and the fast of the fifth (Feast 
of Horus in July=Epiphi), and the fast of the seventh 
(The Eleusinia, the Adonim and the Ethanim in Sep- 
tember) and the fast of the tenth (the birth of Mi- 
thra and the Resurrection of the Hercules, the Uncon- 
quered Sun, on the 25th of December) shall be to the 
house of Judah joy and gladness and cheerful Feasts. 
— Zachariah, viii. 19 ; vii. 1,5 ; see Hospinianus, I. 45. 

The month AuDONaios or AuDUNaios (AiDONaios) 
was in winter (Dec. 3d-Jan. 2nd), the season of 
death ! Adonis dies and becomes Aidoneus (Hades, 
Pluto).— Pretter, I. 496, 467. On the seventh of 
Tobi (December 14th or 15th) Isis came out of Phoe- 
nicia, and a few days after, probably the eleventh of 
Tobi (Dec. 18th or 19th) they began the Search, the 
Feast of the again-found Osiris ! — Creuzer, Symb., 
I. 261. If it lasted seven days it would reach Dec. 
25th. The 22nd was the Solstice. 

" We have found him ; let us rejoice !" The Greek 
Christians used the formula : " He is risen; let us re- 
joice !" — Stiefelhagen, 553. 

Mense nascitur decimo Acdestis (Achad). — Arnob., 
V. v. Before the new moon, immediately after the 



MUSAH, HIS MYSTERIES. 123 

concluding month, the month of Saturn, games were 
celebrated to the Unconquered Sun ! — Julian, Orat., IT. 

In the Agrionia, the women being assembled made 
a Search after Bacchus. — Plutarch, Sympos., viii. 1. 
"The wretched Isiacs wound their breasts and imi- 
tate the grief of the Infelicissima Mater ; soon after- 
wards the Little One having been found, Isis is 
joyful, the priests exult" 7 ! — Min. Felix, c. 21. "Her 
Little Sox, who is called Osiris, she loses and fixds !" — 
Lactantius, Ep. Div. List., c. 23 ; Kenrick, I. 355. 
The Return of Isis with the body of Osiris is dated 
December 15th, and the 19th they began the Search 
which probably lasted seven days, when Osiris is 
found ! Harpocrates (Horus, Osiris) is born about 
the Winter Solstice and his statue was carried around 
on the shortest day of the year. 1 — Plutarch, de Iside, 
Ixv. ; Uhlemann, II. 201. 

' ' Hiram (Irani) first made a Wake (eyepoiv, Resur- 
rection) of the Hercules from the dead in the month 
Periteios (January) \ 1J ^—Josephus, Ant., viii. 5 ; Movers, 
385, 386, 181. He first celebrated this Feast on the 
2nd of Peritius 2 — Movers, 386. The Tyrian Zeus is 

1 The Winter Solstice at Rome in the year 46, b. c. occurred on the 24th 
of December of the Julian calendar, and the 1st of January at evening, b. c. 
45, was a New-moon. — Anthon, 195. 

2 Sanctissimo Herculi Ixvicto Tyrio ! Heliu Mithra aniketw ! Dios ani- 
ketou Heliou! — Movers, 181. 

Bruma is the first day of the new and the last of the old Sux. — Ovid, 
Fast, I. 

Iesus Christus was born on the very day of the month January on which, as 
Pliny says, was Bruma. The more learned call it Winter Solstice. — Wolfius, 
p. 12. The Brtjitalia was celebrated up to December 2±th. — Hospinianus, 
I. 224, 225. The Lenaia was kept in January about the time of the shortest day 
of the year.—Preller, I. 420 ; Gerhard, I. 497. 

On the eighteenth of December at Athens Sacra and Festa were celebrated 
to Aesculapius. — Alexand. de Alexand., lib. hi., cap. IS ; Adrianus Iunius 
Fast. ; in Hospinianus, I. 100. Hercules chases away maladies. — Orphic 
Hymn, xii. Hermann. 

Mithra the Mediator stands like Christ between God and the Devil. He 



124 sod. 

Hercules (the Sun). 1 — Movers, 176. The Athenians 
offered torches to Hercules because on his march to 
Libya he was killed by Typhon, but was waked up 
again by the scent of a torch ! — Athenaeus, ix., c. 45, 
p. 382 ; Movers, 386. 

Not even the power of Herout.es escaped death, 
Who was the Dearest to King Detjs ! 

— Iliad, xviii. 117, 118. 

On the twenty-fifth of December the Tyrians kept 
the Feast of the Unconqttered Sun. — Movers, 386. 
The Tyrians are by race Hebrews. — Movers, p. 1 ; 
Mark, vii. 24. On the 25th of December the Hebrews 
were keeping the Feast of Lights (John, x. 22) 
which lasted eight days. — Home, Intr., II. 128. 2 
The Jews illuminated their houses. — Ibid. This was 
to Osiris (Alah) ! " But a Sacred Story is told about 
Him on whose account this night had light and 
honor!" — Herodotus, II. 62. 

In the city Sais 3 , when they (Paneguris, Congre- 

seeks to wrest the souls from the Fiend to lead them back to the Father. He 
is born on the 25th of December at the Wintersolstice, in a grotto. The Mys- 
teries of Mithra were there celebrated. The year-gods Zeus (Zeus-Belus), 
Bacchus, Hermes, Attys, Mithras and Christus (according to the evangel, in- 
fantiae and Protevang. Jacobi xix.) were born in a cavern. — NorJc, II. 114, 
230, 231. 

The child-Bacchus was represented in a cool mountain grotto like Zeus in 
the Cretan cavern. — Preller, I. 415. Abram also lived in a grotto. 

But Mary (Mariam) was silent in respect to the Mysteries of which Gabriel 
the Archangel talked to her. — Protevang. Jacobi, xii. 

1 " The Tyrian God whom they address as Belus.' " This Baal of the 
Tyrians was God ! But Achab ("Axafioc, Jacobus, Ahab) built a temple to 
Him"! — Josephus, Ant, viii. 13, 1 ; ix. 6, 5. 

2 According to Josephus, Home has mistaken Cisleu for December, when it 
is properly November 3d. — Dec. 3d. But there is no doubt in our mind that 
the Hebrews had a Feast of Lights on the twenty-fourth or twenty-fifth of 
December like their neighbors and the other nations of the East. — Author. 
" In the tenth month Acdestis (Achad-Satis) is born." — Arnobius, V. v. ; see 
Spirit-Hist, 91. 

8 This feast was in February.— Norh, Bibl. MytJiol., II. 386. It denoted 



MtJSAH, HIS MYSTERIES. 125 

gation) are gathered at the sacrifices, on a certain 
night all burn lights, many in the open air about 
the houses in a circle. And the lamps are embaphia 
(fit for containing sauces) full of salt and oil ; and on 
the surface floats the lampwick ; and this burns all 
night ; and the feast is called Lamp-burning ! Those 
of the Egyptians who do not attend meeting (pan- 
egurin) keep the night of the sacrifice and all of them 
burn the lamps. So they turn not alone in Sais, but 
in all Egypt. — Herodotus, II. 61. The Nativity of 
Christ is called Luminarium Diem, Day of Lights ! — 
Hospinianus, II. 168. But a " Sacred Story' 7 is told 
about Him on whose account this night had light and 
honor! — Herodotus, II. 62. 

Osiris descends to hell and rises from the dead ! — 
Plutarch, de Iside, xix. 

They promise Eternal Life to anybody! ! ! — St. 
Augustine, de Civ. Dei, vii. 24 ; see Spirit-Hist., 213. 

The Chief priest at Delphi brought secret offerings 
to the graye of Bacchus about the time of the shortest 
day of the year. — Preller, I. 427. At Sais, in the 
temple of Athenaia, in the rear of the temple, is the 
tomb of Him (Osiris) Whose Name I do not holily to 
mention in this connection ; and in the churchyard 
stand great stone obelisks ; and there is existing a 
lake adorned with a stone edge and made in an exact 
circle. And in this Lake 1 , at night, they make ex- 
hibitions of His Sufferings which the Egyptians call 
Mysteries. — Herodotus, II. 170. In the city of Athens, 



the increased Power of the Sun, at the December feast as well as at the Feb- 
ruary and March feasts. The lights symbolized resurrection from Hades 
whether for the dead or for the Unconquered Sun. 

1 Thou wilt not raise thy father from the Lake of Aidas (Hades) which is 
the lot of all.— Sophocles, Elektra, 1ST. 



126 sod 



at the Lakes of Bacchus Mysteries were performed. — 
Hospinianus, I. 114. The lake is mentioned in the 
Frogs of Aristophanes, 181 ff, 216. Bromius (Bru- 
ma) dies and returns to life again like Azon, Osiris, 
Adonis, lorn, Mus, Hadad (Thoth) Mithra, etc. The 
Greeks kept the Aloa to Bacchus (Al, El, Alah, 
Elios, Aloh) and Ceres in December. — Potter, I. 
(421). The Mediator Mithra was born December 
25th. The Hercules Tyrius Invictus is the Mithra 
Invictus ! " The Roman SATURNalia began December 
19th and was celebrated seven days," the last of the 
seven being Christmas! — Hospinianus, I. 228. The 
festival BRUMalia took place about this time in Italy. 
— Ibid., I. 225. The Poseidonia were also celebrated 
in December. — Ibid., I. 225. See the oath -" By 
Poseidon, 11 when Bacchus is at the lake on his way to 
the lower world. — Aristophanes, Frogs, 183. The 
Bus^Aidonia (Poseidonia) are apparently a Bacchic 
Festival. — Spirit -Hist., 395. The Argives evoke 
Bacchus from the water ! — Plutarch, de Is., xxxv. 
He is called Lake-born (Limnagenes). — Anthon, 364. 
They relate that the sacred tree is cut on that day 
on which the Sun comes to the highest point of the 
equinoctial apsis; and on the next day they (the 
Romans) go around with trumpets ; on the third day 
the holy summer-fruits of the God Gallus is cut : 

1 The Delphians had a month named Bus and this was the name of the 
Sun's pillar in the Hebrew temple. — Anthon, Diet. Ant, 635 ; 1 Kings, vii. 
21. The Vernal Equinox took place in the month Bus, and the Winter Sol- 
stice in Bus-Aidon or Audunaios. — Ibid., 635. Abas-Adonios, A/?of-Aidoneus, 
PosAidon, Poseidon 2nd, Merc-EDONius, Audunaios, Tobi, Tebet, Tobal, Vulcan. 
— See Spirit-Hist, 195. 

Declare that the Highest God of all (gods) is Iao (Iahoh), 
That He is both Hades in winter and Zeus when Spring begins, 
'Aelios (El, Alah, Haeloji) in Summer, but Autumn's delightful Iao ! 
—Oracle of Apollo Clarius; in Movers, 539. See Spirit-HisL, 160, 210, 220. 



MUSAH, HIS MYSTERIES. 127 

after these are the Hilaria Feasts. — Julian, Y., in 
MatremDeor. ; see also Cyril of Jer., XI Y. v. The 
Tubilustria on March 22nd were the Feast of Yulcan 
(Tob, Tubal, Dobh) and Cubele (Athena). — Eschen- 
burg Manual, p. 572. In the Tubilustria the sacred 
trumpets (tuba) were purified. — Ibid. Trumpets 
commenced other feasts also. 

The twenty-fifth of March was fixed as tempus 
resurrectionis, because the Hilaria, the Feast of Joy, 
was then celebrated to the Unconquered Sun. — Nork, 
Bill Mythol, II. 361. On the twenty-fifth of March 
Christus rose from the dead. — Easter-day Prayers. 
It was that dies paschalis, on which Sol entered the 
first Sign, that of the Ram, — a day most celebrated 
among the Egyptians. — Oriental Chronicle ; Nork, II. 
358, 359, 369. 

" The Nowroz is a celebrated Persian festival which 
generally falls on the 21st of March at the Yernal. 
Equinox and is in honor of Jamshid" (the Sun). — 
Christian Examiner, 1859, p. 322; Dosabhoy Fram- 
jee, p. 62, the Par sees ; Roth, Djemschid-Sage ; Zeit- 
schrift derD. M. G., 426. In March the Greeks cele- 
brated the feast of Bacchus and carried his statue to 
a temple in the Keramicus : 

We invoke Bromius the God of joy, the Son of the 
Most High Father and the YiRGiN-daughter of Kad- 
mus 1 . Now is the time, yes, is the time when they 
throw fragrant bunches of violets on the earth and 
twine roses in the hair. And the sounds of songs to 
the flute resound ; the choirs of Semele-the-richly- 
dressed resound! — Pindar, in Preller, I. 422. The 



1 Kadmus (Hermon) is the God icnderground /— Plato's Phaedo, by Cary, p. 
100 ; Kenrich, I. 404 ; Pindar, 01., II. 109. Seraele is Proserpine or Ceres. 



128 sod. 

rose 1 was holy to Bacchus and Venus. — Preller, I. 
422. Bacchus is the Devil cloven-footed and horned ! 
—Spirit-Hist., pp. 200, 220, line 7. The women of 
the Eleans call upon Him, praying the God to come 
to them ox-footed ! — Plutarch de hide, xxxv. These 
women however prayed to the Author of good, not 
of evil. The Deity has his good and his bad side. — 
Spirit-Hist., 296 ff. 

" And Esau (Aso) was an Ox. . . . When a boy 
he rode upon an ass, as we have said." — Kabbala 
Denudata, II. 209 ; Intr. in Sohar. Movers considers 
Esau to be the Evil Principle, Saturn or Tuphon who 
rode of on an ass. — Spirit-Hist., 396, 300. Tuphon's 
emblem is an ass. — Kenrick, I. 351 ; Movers, passim; 
Spirit-Hist., 298. 

" Tuphos (Osiris-Typhon) who is especially honored 
among the Egyptians, whose emblem was the figure 
of a Golden Bull (Osiris- Apis-Serapis) ; around which 
his mad worshippers establish dances, and sing, and 
prelude, not with such melodies as are redolent of 
wine and revelry, like the sweet songs sung at feasts 
and entertainments, but a really melancholy and 
Mournful Lamentation!" — Philo Judceus, On Drunk- 
enness, xxiv. ; Yonge. 

He saw the little Bull and the chorus-dances ! — 
Exodus, xxxii. 19. "Young Apis." — Septuagint. 2 

Bacchus in the form of a Bull ! 
— Nonnus, Dionusiac xliv. 279 ; ix. 15, 146 ; Spirit-Hist, 200, 198, 111. 

A Grecian Feast was celebrated in the month 
Kronos to Saturn at the Yernal Equinox, in the month 
which the Eleans call ElaphHus (Aleph the Boeuf 

a The holy rose is blessed by the Pope. 2 Herodot. III. 28. 



MUSAH, HIS MYSTERIES. 129 

Gras , Elaph- eboliori) . — Hospinianus, 1 . 1 . The fourth 
Athenian festival of Bacchus began Elaphebolion 
12th. — {Anthon, Diet., Ant., 365). The Hebrew 
Passover was Xisan 14th, and the Feast of unleaven- 
ed bread lasted seven days from the. Yernal Equinox 
(March 21st). The Romans have the Feast of Cu- 
bele solemnized by G-alli, and the Hilaria, about the 
time of the Yernal Equinox. — Hospinianus, I. 155 ; 
A?ithon, Hilaria. 

The Feast of the Eleusinian Mysteries began 
Boedromion 15th (September) and lasted to the 23rd 
inclusive. — Anthon, Diet. Ant.,- 395. The Hebrew 
Feast of Tabernacles began on the same day of the 
month, Tisri 15th-22nd (September). — Leviticus, 
xxiii. 34. It actually lasted one clay longer than the 
laws of Moses prescribed. — Philo, On the Tenth Festi- 
val. The Eleusinian Dionysus bore the particular 
name Iacchcs / The Hebrew, Iachoh ! 

Minerva was the Inventor of the war-trumpets 
(like Yulcan). — Prellefs Greek Mythology, I. 147 ; 
Genesis, iv. 22. The Tubilustria (Tubal, Tubalcain) 
were celebrated May 23rd to Vulcan. — Eschenburg's 
Manual, 573. 

Skira, a festival of Athena about June 10th 
(Skirophorion 1 2th, near the summer solstice), some 
say, of Demeter and Kora (the Sun's goddess) in 
which the priest of the Erectheus (Man-fish, Dagon, 
Sun) brings Minerva's white canopy. It was carried 
from the Acropolis to a certain spot sacred to Min- 
erva and the Sun ! — Bothe, Aristoph., viii. 15. Sonne- 
Minerva ! — Creuzer, II. 316. There was " a temple 
of Hephaistos and Athena.' 7 — Ibid., III. Hephaistos 
and Earth. — Plato, Timaeus, p. 94. Minerva, the- 
first, was Mother of Apollo. — Be Nat. Deor., III. 23. 

9 



130 sod. 

Minerva, as Nature goddess, Cubele, Luna. — Creuzer, 
II. 355 ; III. 312. Athene-Iodamia (Eve).— Ibid., 
iii. 377 ; see Spirit-Bist. 7 p. 92. 

Athena (the feminine Atten, Adonis) was a God- 
dess of seeds (sowing). She had three holy ploughs. 
—Preller, I. 136. 

Minerva (the Etruscan Menrfa=Mene-Orphea ; 
Rephaim) is the Iris of the Styx, the Isis-Persephone 
residing in the moon, and the goddess of the dead. 
At the festival in June (Skirophoria) the priest of 
the Sun and the priestess of Athena went together 
in procession. The ancient Athenian coins displayed 
the Moon, the owl and the olive-branch. — Anihon ; see 
also Genesis, viii. 11 ; Arnobius, III. xxxi., quotes 
Aristotle that Minerva is Luna. 1 

Lima regit menses, hujns quoqne tempora meusis 
Finit Aventino Luna coienda jugo. 

Anthon mentions l ' the Mysteries of Athena 2 and 
Dionysus."— Die*. Ant., 652 ; Plut. Alcib., 34. 

Pallas, loving the chorus, for me 

It is right hither to call to the chorus, 

Virgin, unyoked Maid! — Aristophanes, Thesmoph., 1071. 

In the seventh month on the fikst of the month will be to yon 3 
High-Sabbath, a memorial of the Trumpets' sound. — Levit., xxiii. 24. 

Make two tetjmpets of silver ... for the convoking of the Odah 
(Conventns). 

On the day of yonr gladness and upon your set feasts, and on your 
new-moons ye shall blow with the trumpets for a memorial before your 
Allah. — Numbers, x. 

The inhabitants of Bousiris and Koptos (in Egypt) 
do not use trumpets at all (in the feasts), because it 

1 Alc-mena, Luc-Ina. Ino. 

2 " Through the Virgin, Eua, came the death. ... As the Serpent deceived 
Her, that therefore Gabriel should evangelize (announce) her." — Cyril, Cat., 
XII. vi. Euas is Dionysus. — Spirit-HisL, 225. 



MUSAH, HIS MYSTERIES. 131 

resembles the voice of an ass. — Plutarch, de hide, 
xxx., xxxv. This is no evidence that they had not 
used them at a more ancient period. The Egyptians 
made cakes, stamped with the figure of an ass bound, 
at the sacrifices of the months September and May. 
Plutarch, de hide, xxx. 

Eaise the song and give us the tambour ; 
The delightful cithaea together with the harp. 
Blow up the trumpet upon the New moon : 

On the Full moon of the day of our Feast. — Psalm, lxxxi. 3, 4 : Be 
Wette ; Schmid. 

Jam nemo tubas, nemo aera fatiget, 

Una laboranti poterit succurrere Lunae. — Juvenal, vi. 441. 

The Hebrew Feast of Trumpets was held on the 
first and second days of the month Tisri (September). 
The second day of the Feast of Cubele they sounded 
the trumpet ! — De Sactfs Sainte Croix, I. 85. See 
Spirit-Hist. of Man, 221 note, 

Kalo Iana Novella ! 

The New Moon or commencement of the month 
was always a day of festivity among the Greeks, as 
among the Hebrews. — Mitchell, Aristoph., II. 115 ; 
Herodot., vL 106; Ezek., xlv. 18; Numb., x. 10. 
The Greeks called them Noumenia, and Hekateia. 

Iuno, Luna and Lucina (Lux) are the same God- 
dess. As soon as the pontifex discovered the thin 
disc, a hymn was sung, beginning : Iana Novella. — 
Anthon, Diet. Ant., 192. Varro, de Be Rustica. 

And since we gave up burning incense to the Queen (Iuno, Anna l ) 
of heaven and pouring libations to Her we have been in want of all 
things ! 

1 The Roman JEJuhemerism says that Anna (the Goddess Isis, Ceres) was 
either the Sister of Dido, or an Old Gentlewoman who at a famine in Rome 
furnished the common people with corn. — Kennetfs Rom. Ant., p. 94. 



132 'sod. 

Moreover when we burned incense to the Queen of heaven and made 
libations unto her ; without our men did we not malce calces to Her (the 
Bona Dea). — Jeremiah, xliv. 18, 19. 

To the Quefn (of heaven) we slaughter a snowy lamb ! — Juvenal, xii. 
3 ; Eospinianus, I. 85. "Demeter Anassa!" — Justin, ad Graecos. 

Every New moon,- among the Greeks, there was a 
public supper. — Potter, I. 446. They were kept to 
Hecate-Selene- Artemis. 

To-morrow is Ohodesh (New moon) when I am accustomed to sit with 
the king at food. — 1 Sam., xx. 5, 18. The Jews are not permitted to 
labor on this day. The women especially were commanded to abstain 
from all works. They fast the day before. At noon of the New-moon 
they dine sumptuously and hilariously. On the next Sabbath after, 
when the moon begins to shine somewhat, they rise at night, and rais- 
ing their eyes to the moon in gardens or streets, thrice jump up towards 
heaven and bless the moon! — Hospinianus, I. 53 ; Geneva, 1674. 

The New-moon was kept in Egypt also. 

O Moon shine brightly, for I will sing softly to thee, O Goddess, and to 
Infernal Hecate. — Theocrit., I. 

It is for Me to govern, the King, the shining Lord of the congrega- 
tions at the Feasts, the Most Holy (Os-har-ham), the Good Spirit, the 
Weigher and Measurer ; Who have established the years of the Sun- 
god, Who' ordained a Feast of the Sabbath day, the New-Moon's Feast 
in Heliopolis. 

I am my priest in the land of light, the slaughterer of the offering in 
Abot the lovely city, who offers the sin-offering for thee, the divine 
High-priest in Abot the lovely city, the Lord of the guilt-offering for 
thee, the Lord of the burnt and blood offerings for Him who has made 
the earth. 

I am the Slaughterer of the sacrifice of the ram of sins for thee in the 
land of light, who consumes it in his flames. — Boole of the Dead ; Seyf- 
farth and Jfhlemann. 

He placed the Loim (Levites) in the house of Iahoh with cymbals, 
with stringed-instruments and with citharas ; 

The Levites therefore stood with the instruments of Doid and the 
priests with the trumpets. 

When therefore the holocaust began, the song of Iahoh and of the 
trumpets began. 

Thus all the congregation" adoring, and the singing was sounding, and 
the trumpets were clanging ; all this until the holocaust was ended ! — 
2 Chron., xxix. 



MUSAH, HIS MYSTERIES. 133 

Some states keep the holy festival only once in the 
month, counting from the New moon as a day sacred 
to God ; but the nation of the Jews keep every 
seventh day regularly after each interval of six days. 
— Philo, On the Ten Commandments, xx., Bohn. 

In the beginnings of your months ye shall offer a burnt-offering to 
Iahoh! — Numb., xxviii. 11. 

The Greek sabbath festivals were called 'Ebdome 
(seventh) ; the Hebrew were called Sabbata (seventh ; 
seba=seven) or Sabath. . Apollo (Phoib, Babus, 
Abib) is called 'EBDOMaios (Sabath). The Greeks 
kept holy the seventh day of every lunar month to 
Apollo \— Potter, I. 444 ; Ezek., xlv. 20. 

The Seventh Day sacred to Apollo (Baal-Saturn, " die Saturno "). — 
Jlesiod, WorTcs and Bays, 716 ff. 

Pentecost, a harvest feast {Exodus, xxiii. 16), fell 
about the time of the Roman Lemuria (May 9th). 
The Greeks had a feast of fruits in May. — Eschenburg, 
699. The Jews differ about the exact day. 1 — Hospi- 
nianus, I. 51, 52. It was the beginning of summer. 
The idea of the growing up of plants or fruits was 
connected with the idea of the Resurrection of the 
dead taught in the Mysteries. — Spirit-Hist., 213. 

The Jews sacrificed flour and wine at the Passover 
(Pesach, Bezek), the emblems of Bacchus and Ceres. 
— Leviticus, xxiii., 13. The Delians, at the Feast 
Thesmophoria, baked large loaves (achainai) which 
they ushered in with great solemnity. — Potter, I. 463. 

1 " Owing to the remoteness of some places from Jerusalem, the announce- 
ment of the New-moon did not regularly reach them at the right time. Hence 
arose a double celebration of the Feast-days, the " Second Feast-day of the 
exiled." So that the Feast of the Passover was celebrated eight days, the Pen- 
tecost Feast two days, the Feast of Tabernacles nine days."— Saalschiitz, Das 
Mos. Becht, I. 403. 



134 sod. 

Rabbon Gamaliel said: "They never used in my 
father's house to bake large loaves on the festival, but 
thin cakes only. 7 ' — Mishna, Treatise, Yom Tob, ii. 6. 
Jars of wine were carried from one place to another 
during the festival. — Yom Tob, iv. 1. The public 
wine ! — Iliad, xvii, 250 ; hi. 246. 

O Thratta, put down the chest, and then take out 

A fiat round calce that I may sacrifice it to the Goddesses. — Aristophanes, 

Thesmoph., 184. 
Osiris, bribed by a large goose and a thin round cake ! — Juvenal, vi. 540. 
Arcanam Judaea tremens mendicat in aurem, 
Interpres legum Solymarum (Salem)'. — Juvenal, vi. 542. 

The twelve Hebrew Shewbreads would perhaps 
harmonize with the loaves of Ceres. — Aristoph. Frogs, 
Act. II. scenes, 4, 6. The name of the Hebrew sera- 
phim (sarpa, serpens) seems to come from Sarapis 
(Osiris) in the Mysteries ; they are a kind of Cherub 
with basilisk-heads. Cherobim comes from Kharob, 
Kherub, Corubas, in the Cretan and Samothracian 
Mysteries. — Spirit-Hist., 85, 404 ; Be Wette Bibl. 
Dogm., I. 83. Bread and wine were sacred in the 
Mysteries of Mithra. — Nork, Lex., II. 174. 

My bread for my sacrifices by fire. — Numb, xxviii. 2. In the holy place 
pour a libation of -wine (Sakar) to Iahoh. — Numb., xxviii 7. Flour 
mixed with oil was offered. — Ibid., 5, 9, 12, 20, 28. 

When the first cup has been poured out. — Mishna, Pesachim, x. 2. 
Unleavened cakes. — x. 5. 

The priests could not entirely give up the symbols 
of the Bacchus-faith, because the Spirit (Bacchus, 
Iao) and Matter (Venus) philosophy was the ground- 
work of their thought, and the belief of all the nation. 
Then they would not have got any oil ; by retaining 
these symbols they saved their fees. We find offerings 
of oil in Leviticus : oil-cakes in the Bacchus and Ceres 



MT7SAH, HIS MYSTERIES. 135 

rites ; and again, in Leviticus, " cakes of fine flour 
mingled with oil," or " unleavened loafers anointed with 
oil;'' i; fine flour and oil baked in a pan" — Levit., ii. 
4. 7 ; vi. 20, 21. Exod., xxix. 23-33. Libations 
(drink-offerings) were poured, and the bread set 
before Iahoh. — Exodus, xl. 23. 

Frnges Cererern, vinnrn Liberum dicimus. — Cicero, tie Nat. Deor.,IH.lQ. 

"With meal and wine lie questioned Ianus and Yesta ! — Juvenal, vi. 385. 

They prayed and sprinkled the pounded barley. — Iliad, I. 457. 

He put the table in the text of the meeting (assembly) . . . 

And he set the beead in order upon it before Iahoh:, as Iahoh directed 

Msh (ALASses, Mosah, Aloses). 1 — Exodus, xl. 22, 23 ; Hebrews, lx. 2 ; 

Levit, xxi. 21 ; xxiii. 14, 17. 

The Greek seem to have changed the Oriental 
Mourning for Attis (Adonis) and the Search for him 
into the Search and Mourning of the ' ' Mater dolorosa 
for Persephone," as Cubele seeks Attis, Aphrodite 
Adonis, Isis Osiris. Persephone eats the pomegranate 
(apple) of AiDONeus (Adonis-Pluto) and becomes his 
spouse. — Preller, I. 471, 472. This shows how far the 
latest author of Genesis has deviated from the original 
story. The seed-month (in Boeotia) was called DAMatr- 
ios. Some writers speak of the laws of Demeter 2 as well 

1 See below, p. 136, 170, 112. 

a Preller I. 482, 483 ; quotes Calvus bei Serv. V. A. iv. 58 et leges sanctas 
docuit ; Ovid Met., v. 341. Prima dedit leges. " Moso, a Hebrew womax, 
whose is the compilation of the Law, with the Hebrews as Alexander the Mile- 
sian, the Poluistor, says. — Suidas inAlexandros etMoso; Orelli, Sanchoniathon, 
xvii. See Spirit-Hist., p. 260. The Laws of MosaA. 

Proclaim, herald, and keep back the people : and let the piercing Tuscan 
trumpet pour forth its thrilling voice to the multitude. — You had best be silent 
and learn my laws (the laws of Minerva)! — Aeschylus, Furies, 571. 

This is Minerva-Thoth, Taautha-Taaut, Demeter-Taautha. " Has a god 
or a man been the author of your legislation ? A god, Friend, a god, to 
speak most correctly." — Plato, de Leg., I. ; in Stiefelhagen, 503. But Phry- 
gians to this day call the brilliant and ■wonderful works MAX-ica, because MAxis, 
some one of the former kings (Euhemerism ; Amanus. Aman, Manes, Minos. 
Manu, Menes), was a good and powerful Man among them ; whom some call 



136 sod. 

as of her Sacred Books or Rolls which the wives and 
virgins used to carry in procession to Eleusis, and 
also of old kings who had lived with Demeter Thes- 
mophoros and first founded a temple to her, like 
Kadmus in Thebes. 

Marcus Lombardus writes concerning the Jewish 
Feast of the Joy of the Law as follows : The Feast 
which they call Joy of the Law they celebrate on the 
twenty-third of October. On that night each one 
lights his own wax candles. They call the following 
day of the same month " Bind the feast" (from Psalm 
cxviii. 27, 15) ; at which time they celebrate ban- 
quets. On this Feast they carry in procession the 
Books of the Law and dance around the Ark with 
the Books, and with great pomp shut them up again 
in the Ark. — Hospinianus, I. 56. The Boeotians 
called this month DAMATRion (Demeter), as if you 
said the month of Ceres! The Egyptians called it 
Athur, the Athenians Puanepsion. — Ibid., 217. Cor- 
responding with the Jewish Feast we find at Athens 
the Thesmophoria, in October, beginning Puanepsion 
11th. Three days were taken up in preparations ; 
the Feast proper lasted from Puanepsion 14th to the 
17th inclusive. The 11th was called Anodos (As- 
cent) ; the 1 6th was kept as a fast ! — Eschenburg, 
494. At this Feast of Ceres the LAW-giver (Thes- 
mophoros) they carried on their heads the Sacred 



Mas-sSs (Moses, Iamus, Mus). — Plutarch de Iside, xxiv. Moses begins to look 
like Thoth-Amon the Sun-god who invented the Sacred Books and Laws. 
The Divine Wisdom the Daughter of God was both Male (Amon, Kadmus, 
Thoth, Taaut) and Female (Minerva, Demeter).— Spirit-IIist., 228. This is the 
Logos of Plato and St. John. " Amanes." — Joseph™, Ant., XL vi. 

Athenaia, Daughter of Deus.— Odyssey, V. 382. 

With the aid of Wisdom and Deus the Father.— Iliad, xx. 192. 



MUSAH, HIS MYSTERIES. 137 

Laws (Nominioi Bibloi or Thesmoi) 1 , and it was 
called Thesmophoria, Introducing the Law ! It was 
a Feast of Sorrow and Joy, lasting ^e and perhaps 
seven days. — Gerhard, Griech. Mythol, I. 461 ; Creuzer, 
Symb.j iv. 373, quotes John of Philadelphia in Lydus 
de Mensibus, 32, 88 ff. 

When the Nile falls (Oct. 15th), the Egyptians 
perform various sad ceremonies and carry about in 
procession a gold Cow in a black cotton dress from 
the twenty-sixth to the twenty-ninth of October 
(Athur 17th-20th) ; for they consider the cow "the 
image of Isis, ;; and Earth. — Plutarch, de hide, xxxix. 
As Iaroboam celebrated the Feast of Tabernacles 
the fifteenth of Marchesow (Keakazana, October), we 
have perhaps another agreement of the Hebrew and 
Greek Feasts ; for the Thesmophoria was held Pu- 
anepsion 14th (Oct. 15th). Chi Azon ! The Sun 
lives ! ! ! The Nineteenth of Athur they go to the Sea 
(Oct. 28th) and shout Osiris is found ! — Plutarch, de 
hide, xxxix. ; Movers, 205. 

The APATouRia was a festival to Jupiter and Bac- 
chus Melanaigis (Black-goat 2 ). It was celebrated 
three (four) days in October, 15th-18th. The second 
day, victims were offered to Jupiter and Minerva. 
Torches were taken out of the fire and people ran 
about singing hymns to Vulcan. The third day two 
ewes and a she-goat were offered to Diana. — Potter, 
I. 428 ; Anthon, 66. 

Purifications by Water, Fire, torch-swinging, 

1 The introduction of the Laws was ascribed to Demeter Thesmophoros. 
The second day, called nesteia, was a day of mourning during which the 
women sat on the ground around the statue of Demeter. — Anthon, Diet. 
Ant, 9Y6. 

2 A black lamb to Tuphos (the Tempest) (Typhon). — Wheelwrights Aris- 
tophanes, 174; Aencid, iii. 120 ; see Spirit-Hist., p. 384, line 2. 



138 sod. 

or air, took place in the Bacchic services. The 
Mourning and Joy belonged to the secret services. — 
Gerhard, I. 496. 

Purify the house with a torch. — Eurip., Iph. in Taur., 1216. 
Lustralem sic rite facem, cui lumen odorum 
Sulfure coeruleo nigroque bitumine fumat, 
Circum membra rotat doctus purganda sacerdos, 
Rore pio spargens, et dira fugantibus herbis 
Numina ; purificumque Jo vera Triviamque 1 precatus, 
Trans caput aversis manibus jaculatur in Austrum, 
Secum rapturus cantata piacula, taedas ! 

— Claudian., JDe vi. Cons. Honor., 330. 
Are not tbe holy waters and thy sword at work ? 
I wish first to wash it with holy purifications. 
In fountains of waters or dew of the sea ? 
The sea washes away all the evils of men ! 

— Euripides, Iph. in Taur., 1190 ff. 
They were purified and cast forth the ablutions into the sea. 

—Iliad, I. 315. 
If milk-white Io should command, 
She will go to the end of Egypt and bring waters 
Fetched from sultry Meroe to sprinkle in the fane 
Of Isis. 

— Juvenal, vi. 525 ff ; Numbers, viii. 7. 

King (Apollo, Bel the Younger) Son of Deus ! — 
Iliad, Y. 105. 

Would not purgations and purifications . . . and likewise the going 
round with torches steeped in drugs, , ordered by medical men and 
prophets, and the lustrations . . . and sprinklings . . . render a man pure 
in body and soul ? 

Will not then the God who purifies, who washes and who releases us 
from such evils, be of such a name t He will properly be called Apo- 
louon (the Washer). — Plato, Cratylus ; Purges, iii. 323, 324. Having a 
king over them, the Angel of the Pit (Abyss) ; his name in Hebrew is 
Abaddon 2 (Adonis), but in the Greek his name is Apolluon. — Revela- 
tions, ix. 11. 

1 Trivia is Diana. Lucretius uses the expression Triviai ViRGiNis, " of the 
Virgin Diana !" — Lucretius, I. 85. 

2 Adam Kadmon (Pluto) is the Hell-Serpent Puthon, the Ancient Serpent. — 
Rev., xii. 9 ; NorTc, Bill. MythoL, II. 280, 281. Buthon is the Supreme Aeon 
or Deity of the Valentinians. — Irenaeus, I. i. Hermes is Male Serpent and 
Hermione is Female Serpent. Comp. Hermaon (Kadmus) and Harmonia. 



MUSAH, HIS MYSTERIES. 139 

The initiated in the Mysteries of Mithra were 
baptized. — Tertullian, Baptism, cap. v. ; Seel, 433, 
438, 457, 476 ; Tertull. de Coron. Mil, c. ult. ; et de 
praescript., cap. 40. 

Those, whom my waters of purification sprinkle. — Euripides, Iph. in 
Taur., 58 ; Josephus, Wars, Book II. 7. 

Purifying with the washing of the water. — Ephes., v. 26. The Greeks, 
Romans, Hebrew priests, Egyptians, etc., nsed water for purification as 
a religious usage. The holt water was the symbol of new life (as in 
the Mysteries). — Stiefelhagen, 153, 150 ff; Epictetus, Ench., c. 12; 
Numb., xix. 7. This is baptism. 

Wash me from mine iniquity. — Psalm, li. 2. 

I am washed enough to satisfy the gods. — Theocritus, xv. 32. 

"The Mysteries among the Greeks begin with 
purifications (Katharsia) just like the bath of the 
barbarians. After these are the Lesser Mysteries," 
etc. — Clemens Alex., V. 582, in Stiefelhagen, Theologie 
des Heidenthums, 157. 

They washed their hands and held up the pounded barley. — Iliad, 
I. 448. 

In the Eleusinian Mysteries the candidates for ini- 
tiation purified themselves by washing their hands in 
holy water, and were admonished to present them- 
selves with minds pure and undefiled. " To the sea, 
ye initiated (neophytes) !" — Potter, I. 451. In the 
Dionysia the first of the sacred vessels carried was 
filled with water. A vessel of wine was also carried. 
— Ibid., I. 442. 



140 sod. 



CHAPTER III. 



NEXT COMES GENESIS. 



Sed fugienda quaedam quae noscuntur. — Philodemos, de Vitiis, etc. ; Her- 

CULANEAN MSS. 

D aim on (Dominus, God) holds the issue ! — Euripides , 
Or est., 1545. 

By the Earth, say, 
Is not then Olympian Zetjs our God ? 
What, Zeus ? Nay, jest not — there is none ! 
Who then rains? — Aristophanes, Clouds, 360. 

The rain of Deus ! — Iliad, v. 91 ; Leviticus, xxvi. 
4 ; Job, v. 10 ; Zach., x. 1 ; Spirit-Hist., 129. 

Thales said that Water is the beginning of things ; 
but that God is that Mind which formed all things 
from Water. — Cicero, de Nat. Deor., I. 10 ; Spirit- 
Hist., 165. 

Yenus is this Water personified. She sprung from 
the foam of the sea. " That which in the First Prin- 
ciple Yang (the Male) and in the First Principle Yin 
(the Female) cannot be examined, comprehended, 
searched, is called the Spirit. " — Y-King ; La Chine, 
II. 369 ; Spirit-Hist., 228, 229. 

Neptune is the Pneuma (Spirit) diffused through 
the sea. — Plutarch, de Iside, xl. Philosophers call 
the first Air " Anima mundi." — Kabbala Den., II. 
236. 

" Neptune is the Air diffused through the seas. — 



GENESIS. 141 

Cic. Be Nat. Deor., I. 15. Anaxinienes determined 
that Air is God, and that it is produced ! But how 
can we think of God except as eternal!' 7 — Cic. 
ibid., I. 10. 

Dees indeed, the " Spirit " (Pneuma) pervading all things. — Plato, in 

Xorlc, II. 227. 
For the Egyptians call the " Spied: " (Pnetjma) Dees (Aia)— Plutarch, 

de hide, xxxvi. 
In the Beginning " Spieit " within strengthens Heaven and Earth, 
The watery fields, and the lncid globe of Luna, and 
Titan Stars (Astra, Sigxs) ; and Mixd infused through the limbs 
Agitates the whole mass and mixes itself with Great Matter. — Virgil, 

Aen., vi. 724 ff; see Gen., i. 2, 14; Spirit-Hist, 148, 149, 158. 
He (Eeos) through the wide domains of Tartarus 
Mixgled with Chaos' darkly-winged form 
Begot our race ! — Wheelwright, Aristoph. Axes, 766. 
Zeus is the Beginning of all. For Zeus gave 
And begat animals, and Zan they call him 
And Dees now indeed, because all things have been brought forth 

through him. 
This is the Oxe Fathee of all, both animals and mortals. — Orphic 

Fragm. in John Diacon., p. 278; Hermann's Orphica, p. 469. 

Metrodorus, de sensionibus, says : " And it is man- 
ifest that God was always depicted with the human 
form among all nations^ — Metrodorus, de Sensionibus 
cap. 12 ; Gen., I. 27. Speaking of the errors of the 
Stoics and Peripatetics, he says: "We do not say 
that God is either the World 1 or ' Indefatigable Sol 
and full-Moon.' But for the Stoic and Peripatetic to 
say this is right." — Metrodorus, cap. 18, Herculanean 
Mss. in the Museo Borbonico at Naples. See also 
Spirit-Hist. of Man, 148, 149, 158. 

" Iao (Iah) is the live-giving Power in Nature, 
proceeding from the Sun and given over to the Moon. 
Osiris enters the moon. Iao is ' the Spirit ' in the 
moon. In the opinion of the Phoenicians (Hebrews) 

1 Phaues is the World-soul. 



142 sod. 

the Productive Energy was given out from the sun 
to the moon, which pours it into the Aether !" — 
Movers, 159, 160, 549. 

The sin-offering on the New-moon 1 at the begin- 
ning of the months is peculiarly said to be to Iahoh. 
The Egyptians used to sacrifice a goat at this time to 
the Moon, as they did to the Sun at his rising. — 
Maimonides, Moreh Nevoch., part III. cap. xlvi. ; Jen- 
nings, Jeivish Ant., 438 ; Numb., xxviii. 4, 15. 

In Rome the New-moon of January was sacred to 
Ianus (Ani) and Iuno (Luna). — Hospinianus, I. 91. 

They shall fear thee with the sun and before the 
moon ! — Psalm, lxii. 5 ; civ. 19 ; cxiii. 3. See Spirit- 
Hist., 148, 149. 

Alahim goes up (rises) amidst shouting ; 

Iahoh (IAO) with the trumpet 's sound ! — Psalm, xlvii. 5. 

The Deity, said Socrates, and the very idea of 
life, and anything else which is immortal, must be 
allowed to be incapable of dissolution ! — Cary J s Plato, 
I. 115. 

Can the soul which goes to another place . . . 
called the invisible world, to the presence of a good 
and wise God, can this soul of ours be immediately 
dispersed and destroyed, as most men assert ? — 
Socrates ; Plato, Phaed; Cartfs Plato, I. p. 83. 

The calling wise seems proper for God alone.— Plato, Phaedrus, 278, d. 
O dear Pan and the other gods, grant me to become beautiful in the 
inner man. — Cary^s Plato, I. p. 360. 

1 " The nations had been accustomed to bring offerings to the Moon just as 
they were accustomed to bring offerings to the Sun at the time of his rising 
and on his entering into the known degrees " (of the signs or constellafcious 
of the Zodiac). — Maimonides, Moreh Nevoch, III. cap. xlvi., Transl. Dr. 
Cruse. 



GENESIS. 143 

Mysteries, in which the doctrine of the One God, 1 
the immortality of the soul, etc., were taught. — Nork, 
II. 233 ; De Wette, Bibl Dogm., I. 45. 

The Koman Mysteries call me Liber (Bacchus), 

The Arabian (Hebrew) race Adonis (Adoni)! — Ausonius, Ep. 30. 

Adunai is the Sun. — Codex Nasaraeus, I. 47. 

There is not thy like among gods, Adoni (Bacchus) ! — Psalm, lxxxvi. 8 ; 

Preller, I. 409. 
Alahim stands in the odat (assembly) of AL (God). 
In the midst of the gods (ALAHim) he will judge. — Psalm, lxxxii. 1 : 

Hebrew. 
God stands in the synagogue of the gods ; 
And in the midst he will judge the gods. — Ibid., Septuagint. 



Attis (Adonis) was adored as Papas (Abobas) or 
Zeus. — V relief, I. 409. Persae and Magi divide Jove 
into Two Parts ; transferring his nature into the sex 
of both Man and Woman. — Fir miens, de Err ore, 5. 

Adonis (Agar, Kur) is the Greatest of gods, and 
Father of Adam (Epigeios) and Eve (Gre) ! — Movers, 
191, 542-544 • Sanchoniathon, Orelli, 20, 24 ; Psalm, 
ii. 4, Septuagint. "The Chaldeans call the God 
(Dionysus) IAO, instead of the Intelligible Light 
in the Phoenician tongue ; and SABAoth he is often 
called, as He who is over the Seven Heavens.' 7 — Lij- 
dus de Mens., iv. 38, 74, Movers. 

" Bacchus with the Fan " (Liknites) ! " Mystica Vastnus (Fan) 
Iacchi!" 

Himself shall purify (baptize) you in holy Pxeuma and Fiee. 

Whose Faist is in his hand, and he shall cleanse his threshing-floor 
and gather the wheat into his barn. — Matthew, iii. 11, 12. 

Among the Orphic theologers the worship of 
Dionysus (Bacchus) was the centre of all religious 

1 Spirit- Hist, of Man, pp. 191, 192 ; also p. 36, 37, 40, 59, of this volume. 



144 sod. 

ideas.— Spirit-Hist., 234 ; K. 0. Miiller, Hist. Greek 
Lit., 234, 238. 

"The Orphic sect made Bacchus^ under the name 
of Phanes, the Greatest of the gods. 1st Phanes, 2nd 
Night, 3rd Ouranos (Adam), 4th Saturn (Seth), 5th 
Jupiter (Anos, Janus, Enos), 1 6th Bacchus (Noah), 
was the order of Reigns according to the Orphic sys- 
tem."— De Sacy, II. 58. 

Like Moses and the Phoenician Sanchoniathon, the 
Chaldean Berosus begins the history of the Babylo- 
nians with a Kosmogony. 



Hindu Hymn centuries before Christ. 

In the Beginning there arose tlie Source of golden 
light — He was the Only born Lord of all that is. 
He stablished the earth and this sky (compare Gen., 
i. 1) ; — Who is the God to whom we shall offer our 
sacrifice ? 

He who gives life, He who gives strength ; whose 
shadow is immortality ; whose shadow is death ; — 
Who is the God to whom we. shall offer our sacrifice ? 

He who through His power is the only King of the 
breathing and awakening world ; — He through whom 
the heaven was stablished — nay, the highest heaven 
— He who measured out the light in the air ; — Who 
is the God to whom we shall offer our sacrifice ? 

He to whom heaven and earth, standing firm by 
his will, look up, trembling inwardly — He over whom 
the rising sun shines forth ; — etc. 

1 Anus. — 1 Usdras, ix. 48. Anush (Enos, Anus) is the Third Associate of 
A.dam. — N'orberg's Onomaslikon, 18 ; Cod. Nasaraeus. Anush, procreatus a 
Shetal (Seth).— Ibid., 18. 



GENESIS. 145 

Wherever the mighty water-clouds went, where 
they placed the seed and lit the fire, thence arose He 
who is the only life of the bright gods ; — Who is the 
God to whom we shall offer our sacrifice ? 

He who by His might looked even over the water- 
clouds, the clouds which gave strength and lit the 
sacrifice, He ivho is God above all gods; — Who is the 
God to whom we shall offer our sacrifice ? 

May He not destroy us — He the Creator of the 
earth ; or He, the righteous, who created the heaven; 
He who also created the bright and mighty waters ; — 
Who is the God to whom we shall offer our sacrifice ? 
—Max. Midler, 569. 

However we break thy laws from day to day, men 
as we are, God, Varuna, 

Do not deliver us unto death, nor to the blow of 
the furious ; not to the anger of the spiteful ! * * * * 

He who knows the place of the birds that fly 
through the sky, who on the waters knows the 
ships, — 

He, the Upholder of order, who knows the twelve 
months with the offspring of each, and knows the 
month 1 that is engendered afterwards,- — 

He who knows the track of the wind, 2 of the wide, 
the bright, and mighty ; and knows those who reside 
on high, 3 — * * * 

hear this my calling, Yaruna, be gracious now ; 
longing for help, I have called upon Thee. 

Thou, wise God, art Lord of all, of heaven and 
earth : listen on thy way. * * * 

Whenever we men, Yaruna, commit an offence 

1 The intercalary month. 

3 The wind is called the breath of Varuna. — Rv., vii. 87, 2. 

3 The gods. 

10 



. 



146 , . sod. 

before the Heavenly Host ; whenever we break thy 
law through thoughtlessness ; have mercy, Almighty, 
have mercy ! — Max Mutter, 535, 540. 

Wise and mighty are the works of Him who 
stemmed asunder the wide firmaments. He lifted on 
high the bright and glorious heaven ; he stretched 
out apart the starry sky and the earth. 

Absolve us from the sins of our fathers, and from 
those which we committed with our own bodies.- — 
Ibid., 541. 

Chaldees and Jews are wise in worshipping 
A self-begotten God, of all things king ! 

— Delphic Oracle, Univ. Hist. v. 393 ; Porphyry. 

After the Exile the Jews were a Persian colony 1 
and used the Syrian names of months. As those who 
returned formed but one colony, so they had but one 
temple 1 Herodotus knows no Laws of Mosah. 2 They 

1 Gelinek's Transl. of Franck, Die Kabbala, 263, 264. They were also Arabs 
and Syrians by Geographical. location. 

We learn from the Talmud that the Assyrians have delivered to the Jews 
the names of the months, of the angela and of the letters of the alphabet. — 
Jerusalem Talmud, Rosh ha-Shana ; Franck, Die Kabbala transl. GelineTc, p. 
394. 

And the report of him (lesus) went away into all the Syria ( Judeo-Syria). — 
Matthew, iv. 25. 

The Phoenicians and the " Syrians of Palestine''' (the Jews) acknowledge 
that they borrowed this custom (circumcision) from Egypt. Those Syrians 
who live near the rivers Thermodon and Parthenius, and their neighbors the 
Macrones, confess that they learned it, recently, from the Colchians. For 
these are the only men who use circumcision ; and these appear to do it ex- 
actly like the Egyptians. But of the Egyptians themselves and ^Ethiopians I 
am not able to say which of the two learned it from the other : for verily 
it seems to be something ancient ! But, that mixing with Egypt they learned 
it, this very thing is a great proof to my mind ; those of the Phoenicians who 
mix with Greece no longer imitate Egyptians . . . , but do not circumcise 
their children. — Herodotus, Euterpe, civ. In later times it was confined to 
the Egyptian priests and scholars. — Kenrick, I. ZT1 ; Joshua, v. 9 ; Exodus, 
iv. 24. The Troglodytes on the shores of the Red Sea, the Idumeans, Ammo- 
nites, Moabites and Ishmaelites had the practice of circumcision. — Kenrick'' s 
Egypt,, I. 376. 2 Musah. 



4 



GENESIS. 147 

were probably not finished in his time (about 440- 
468 B.C.). 

Koze the Arab God, — Josephus, Ant., xv. 9 ; Kuza^ 
the Arab Cloud- god, 'Spirit -Hist., 73 ; and Zeus 
CasIus, the Jupiter pluvius or Rain- god, are identical 
with Xoh (Noah) or Nuh the "WATER-god of the Egyp- 
tians and Egypto -Hebrews : also with Adoni the 
Rainy El or Jehovah (Job, v. 7, 10) and with Anos 
or Nusius, the Babylonian and Greek Dionysus (Sun 
and Rain-god).— Spirit-Hist., 128, 129, 275, 221. 

The j adore nothing but the clouds and the God of heaven 1 
They learn and keep and fear the Jewish Law 
. Whatever Moses delivered in the htstekiotjs roll : 2 
Not to show the ways except to one who is of the same faith ; 
To the desired fount to bring only the circumcised. — Juvenal, xiv. 96 ff. 

" Our Legislator (Moses) telling some things very 
properly in enigmas, but speaking others in allego- 
ries with solemnity ; but whatever things ought to 
be told without circumlocution, these he declares 
explicitly !" — Josephus, Ant. Preface, Liber I. 1. 

A great many precepts are delivered in enigmatical 
modes of expression and allegorical!?/, as the old 

1 Nehemiah i. 4. " In Xehemiah's time the distinction between polytheism 
and the Jehovah-religion was not so marked."- — Movers, 485. Ouranos was 
God of heaven, Aura-Mazda. 

2 The biblia (rolls) of tlie Law which they found they burned (b.c. 167). — 
1 J face., i. 56. 

No mention is here made of the Bible. It is only the Book of the Law 
which is mentioned. This is all the Samaritans retained. There are arguments 
in favor of a date as late as b.c. 200, and even later, for the Old Testament in 
its present shape. But the " Sacred Books" in some shape existed much ear- 
lier, from the earliest times, as in Egypt. There is much that bears the stamp 
of Plato's time, or its influences at a still later period. 

Genesis contains Euhemerism.— Spirit-Hist, pp. 78, 266 ff., 380-382, 284, 
53, 77. Therefore it is perhaps later than Euhemerus (b.c. 320). — EscJienburg, 
247. 



148 sod. 

fashion was ! — Philo Judaeus, On the Virtuous being 
also free, xii. Bolm. 

" In the sixth Creation (G-enea), says Orpheus, 
close the order of song." — Plato, Philebus, 66. This 
was evidently taken from a Cosmogony where man 
was considered the last created. — Purges, Plato, iv. 
107. This is the Sixth Day in Genesis, i. 26, 31. 1 

'■ The embodied Spirit, which hath a thousand 
heads, a thousand eyes, a thousand feet, stands in the 
human breast, while he totally pervades the earth. 
That Being is this universe. From him sprung YiRai 
(The Heavenly MAN, YiR=Man; Adam='Man, 
mankind 7 ) ; from whom man was produced." — Cole- 
brooke, Relig. Hindus, 104 ; see Spirit-Hist., 289, 288, 
287, 159 ; Psalm, 139. The Primal Man of the Kab- 
bala is Male-female. 

Adam becomes two ; for Eua (Eve) was contained 
in Adam. — Gen., ii. 21. The same story is in the 
Hindu Philosophy ; for Yiraj (the " Spirit") divides 
his own substance into Male and Female. — Colebrooke, 
37, 38, 104 ; see Spirit-Hist., 229, 146. 

Whom dost thou worship as the Soul (of the uni- 
verse), son of Upamanyu ? 

"Heaven," answered he, "0 venerable king." 
' ' Splendid is that Universal Self 2 which thou dost 
worship as the Soul !" 

Whom dost thou worship as the Soul, descend- 
ant of Prachmaydga ? 



1 The first of the Great Feasts of the Persians began Favardin 1st (March) 
on OrmuzcTs day ; it finished on the sixth day which was the greatest holy- 
day : " on this day Ahura-Mazda had created the most superior things." — 
Spiegel, Avesta, II. c. 

The Persians held that God rested five days after each of the six " seasons" 
of Creation. — Univ. Hist., V. 163. 

2 The human soul is part of the " Soul of the world." 



GENESIS. 149 

"The Sun," answered he, "0 venerable king!" 
"Varied is that Universal Self 1 which thou dost 
worship as the Soul !" — Colebrooke, 51. 

" And Moses began, after the seventh day, to 
physiologize (philosophize) concerning the formation 
of man." — Josephus, Ant., I. 2 ; Genesis, ii. 4, 7, 22 ; 
Spirit-Hist., 229. "Moses" wrote philosophy, — 
describing Adan (Adam, Adonis) the Male Principle 
and " Euah" (Eua, Yenus) the Female Principle of 
the Deity in a euhemeristic way. Adoni was male- 
female, separating into Adam and Eve. 

This is the Book of the creation of Heaven and 
Earth. — Septuagint, Gen., ii. 4. 

Heaven and Earth are Ouranus and Ge, Iach and 
Chuah, Adam and Eua, Iah and Huah, the common 
Ancestors. — Hesiod, 132 ff, 154 ff ; see Spirit-Hist., 
272, 163,164; Wilson, Rig-Veda, III. 222, 316, 220, 
92 ; Spirit-Hist., 145, 146, 147. 

These are the generations of Heaven and Earth ! 

— Genesis, ii. 4; i. 1. 
Earth bore the Great Giants ! 

— Hesiod, Tlieog., 185 ; Gen., vi. 4. 

In Egypt the golden age bloomed under Osiris and 
Isis. The paradise is an island surrounded by the 
holy stream Triton. Fountains with the sweetest 
water pour themselves out to all regions of the world. 
In the Chinese paradise Yang and In lived in com- 
plete harmony. These are Man (Male Principle) and 
Wife (Female Principle). According to the Persian 
account of paradise, four great rivers come from 
Mount Alborj ; two are in the North and two go to- 
wards the South. The river Arduisir nourishes the 
Tree of immortality the holy Hom. —Stiefelhagen, 

1 The Sun is the source of the souls. 



150 



SOD. 



516,' 518, 520. According to the Chinese myth, the 
waters of the garden of paradise issue from the Foun- 
tain of Immortality which divides itself into four 
rivers. Those who drink of this Fountain do not 
die! — Ibid., 515 ; Gen., ii. 10 ffj Revelation, xxii. 

The Garden of Edem, or the Garden of Tamascus, 
is the Garden of Tomas " the Sun ;" Tom, Athom, 
Athamas, Adam, Tmu, Atmu, Atman, Temen, Do- 
minus, Atumnios, Tamio, Tammuz, Tamus (Amon). 
Adam is Adan, Adonis. 

The pomegranate is the symbol of Hadad-Rimmon 
who is Adonis. — Movers, 198. Persephone in hell 
eats the apple of Aidoneus. — Preller, I. 472. "The 
apples of Bacchus (Adonis)". Apples were lovers' 
presents. — Banks, Theocrit., ii. note 34. Eve presents 
the apple of Adan or Eden to Adam. " Hippomenes, 
when in truth he was desirous to wed the maiden, took 
apples in his hands." "And he was wont to love, 
not at all with roses, or apples, or locks of hair." — 
Theocrit., hi. xi. " Now let me go, for love of thee, 
even after the golden apples and in quest of Cer- 
berus guardian of the dead." — Ibid., xxix. In the 
Elysian fields the souls gather the fruits from the 
celestial trees of the Egyptian paradise. — Champollion, 
Egypte, 131. 

This is the Book of the geneeatIons of Adam. 1 — Gen., v. 1. 

For of as many sons as were boen of Easts and Heaven . . . Sing 
the sacred race of Immortals ever- existing, who sprung from Eaeth and 
starry Heaven ! — Hesiod, Theogony. 

Iahoh is Jupiter, Iubal Apollo, Thubalkain Vul- 

1 These are the generations of Nah. — Genesis, vi. 9. Noah is the second 
Adam.— Hyde, 168. 

"When H-anok walked with Alahim," . . . 

"With the Alahim walked Nah."— Gen., v. 24; vi. 9. 



GENESIS. 151 

can and Noah Bacchus. There is polytheism in 
Genesis. — De Wette, Bill, Dogm., I. 44. " Brave, 
famous or powerful men after death came to be gods 
and they are the very ones whom we are accustomed 
to worship, pray to and venerate." 1 — Cicero, de Nat, 
Deor., I. 42. " Have you not lifted upfront the num- 
ber of mortals all whom you now have in your tem- 
ples, and endowed them with heaven and stars ?"— 
Arnobius, I. xxxvL 

Consider the very Sacra and Mysteria ; you will 
find the sad ends, fates, funerals of the wretched 
gods —Mm. Felix, c. 21, 195 ; Kenrick, I. 337, 392. 
Warburton (Divine Legation, I. 152) supposed that 
Euhemerism was taught in the Mysteries. " Those 
who are held to be gods majorum gentium (the 12 
Great Gods) will be found to have gone hence from 
us to heaven. Inquire whose sepulchres are shown in 
Greece:* remember, since thou art initiated, what 



1 Kadnius was a cook of the king of Sidon according to Euhemerism; 
Osiris was a man. — Movers, 142. The Phoenicians proclaimed as gods Mel- 
cantharos (Malcandar) and Ousoros (Ousir, Osiris) and certain other less- 
honored mortal m&n.—Eusebius de Laud. Const, c. 13 ; Movers, 120, 396, 133. 
See Sanchon, p. 4, 8, 16. This is Euhemerism, and not the older religion 
which Euhemerism sought to pervert. 

" The citizens of Alabanda worship Alabandus (Laban), by whom that city 
was built, more solemnly than any one of the Noble Gods". — Cicero, de Nat. 
Deor., III. 19. The cities AzAKah (Isaak), Jeremiah, xxxiv. 7, and Socoh 
(Osogo), Joshua, xv. 48, are found. — Spirit-Hist, 205, 206. We have the 
city NAHalol (Nah-ELiEL) Judges, i. 30. EmLaeus is the name of a king of 
Tyre. — Josephus, Ant., ix. 14. Kings usually have suN-names. EM is the 
Sun and Lala the Moon. — Gerhard, Griech. Myth., vol. II. p. 252. As elul 
means " mourning", Nahalol may be translated " the Mourning for Nah 
(Rain)". 

According to the number of thy cities were thy gods, Iehudah ! — Jeremiah, 
xi. 13; Spirit-Hist, 74. Hadadrimmon was a city named after the God wor- 
shipped there. — Movers, 197, 196. 

'- , Bacchus, Hercules, Kadmus, Linus.— Compare Herodot, II. 145, 146; 
K. 0. Miiller, 17. 

The Chief priest at Delphi brought secret offerings to the grave of Bacchus 



152 sod. 

things are taught in the Mysteries I" — Cicero, Tusc, 
1. 13. " There are also some who declare that those 
who from men haye become gods are denoted by this 
appellation (Novensiles), as is Hercules, Romulus, 
Aesculapius, Liber, Aeneas." — Amobius. III. xxxix. 
The above-mentioned Orphic genealogy, as far as it 
goes, would seem to agree in idea with Genesis, v. 
Perhaps the Patriarchal genealogy was made in 
reference to some such imperfect models, and the 
stories then composed in a euhemeristic spirit. — See 
Spirit-Hist., 209, 210, 381, 398, 268, 270. 

Possumus hoc in loco omnes istos, votis quos in- 
ducitis, atque appellatis Deos, homines fuisse mons- 
trare. — Amobius, lib. 4. 

The gods in the likness of men have come down to 
us. — Acts, xiv. 11, 13. 

According to Josephus, Manetho, Berosus, Mochus, 
Hestiaeus, Hieronymus the Egyptian, and the authors 
of Phoenician history, wrote matters like Gen. iv. v. 



about the time of the shortest day of the year. — Preller, I. 427 ; see Spiegel, 
Avesta, II. lxxii. cxxii. 

Osiris descends to hell. — Plutarch, de hide, xix. 

At Sais, in the temple of Athenaia, is the tomb of Him (Osiris), whose name 
I do not holily to mention in this connection, behind the temple ; and in the 
churchyard stand great stone obelisks : and there is existing a Lake adorned 
with a stone edge and well made in a circle. And in this lake at night they 
make exhibitions of His Sufferings, which the Egyptians call Mysteries. — 
Herodotus, II. 170. This is the Passion of Osiris. Keturned pilgrims ex- 
hibited the "Passion of Christ" in public. These exhibitions were called 
Mysteries.— Encycl. Am., ix. 547, 118. 

Harpocrates (Osiris, Bacchus) is born about the time of the shortest day of 
the year. — Pint., de Iside, lxv. ; Kenrick, I. 354, 355. 

According to the Koran Abraham's father was called Azar. He is called 
ZaraA in the Talmud and Athar (TharaA) by Eusebius. Azar is Mars, and 
was worshipped as a god ; it afterwards became a name of the nobility, who 
esteem it honorable to be named from their gods. — Sale's Koran, 105, note. 
Philadelphia, 1859. 

Azar is the fire-god, the name of the month March, and means "fire." — 
Ibid., 105. Compare Prometheus, fire-god, and Pharmuthi " March." 



GENESIS. 153 

Also Hesiod, Hecataeus, Hellanicus, Acusilaus ; and, 
besides these, Ephorus and Nicolaus, relate that the 
ancients lived a thousand years. — Joseplius, Ant., I. 3. 
To these we may acid Herodotus II. 145, and Alex- 
ander Polyhistor {Spirit -Hist., 181). 

"Among the Egyptians Pan is the most ancient 
even of the " Eight'' who are called "the first 
Gods/*' 1 But Hercules is considered to belong to 
"the second," called the "Twelve."— Herodot., II. 
145. The Kainite table (Genesis, iv. 16-18) only 
mentions " Eight" Patriarchs (the Eight Great Gods) 
while Gen. v. mentions "Twelve" Patriarchs (the 
Twelve Great Gods). The names of the Sethite table 
are transplanted into the Kainite table, in part, ivholhj, 
in part, someichat altered. — KnobeVs Genesis, 49. In 
order to show that the Twelve Gods are later than 
the Seven who became Eight (Lepsius Einl, 505 ; 
Kenrick, I. 307) the compiler of Genesis, after finish- 
ing with the Kainites, lets Adam know his wife again, 
and Seth appears at the end of chap. iv. to lead the 
Sethite table in chapter v : "Alohim has appointed 
another seed instead of Abel whom Kain slew." 

The Sethite table contains Tex Patriarchs because 
the Babylonian table contained "Ten 2 Zodiac gods" 

1 " There are eight gods, five (Jupiter, Saturn, Venus, Mars, Mercury) 
which are named among the waxdekikg Stars; one (the World) which (made 
up) from all the stars that stud the heaven, as from dispersed members, (it is 
thought) is to be regarded as one god ; the seventh Sol, the eighth Luna." — 
Cicero, N. D., I. 13. 

" Seven are the Planet Gods, but th^ eighth, which is composed of these all, 
is the World." — Clemens Al., Protr., p. 44. 

2 All sarcophagi and mummy-coffius, representing a planetary configuration, 
contain the House of the Sun where the head of the mummy lay, the House 
of the Moon on the opposite side, and the other TEN Signs, according to their 
regular order, on each side to the right and left of the mummy. — Seyfarth, 
Trans. Acad. Science of St. Louis, Vol. I., no. 3, page 14. First everybody 
recognizes, on both sides of the coffin (PI. x., Nos. I. and ID, the said Houses 



154 sod. 

or Kings who ruled down to the time of the Flood.— 
Spirit-Hist., 33, 278, 381 ; Movers, 165. 

Adamus (Athamas, Tammuz, Adonis, Toraas the 
Sun), Kin (Iachin, Iekun, the Devil), 1 Enoch or Ha- 
noch (Anakos in Phrygia, Inachus the Sun in Greece, 
Hanoch in Phryia, Phoenicia and Babylonia), Oirad 
(Arad the Sun, Irad the Sun and Erde (Irde) the 
Earth), Machoial (Michael), Mathusael (Hermes, 

of the Planets, the 12 Signs of the Zodiac. For on each side are represented 
10 Egyptian Buildings with their roofs, to which, in both cases, are to be 
numbered the two Squares at the foot and the head of the coffin, the said 
Houses of the Sun and the Moon ; each of these Houses contains the Image 
of its "Master of the House. 1 ' — Ibid., p. 15. 

Do not worship "the SEVEN" and "the TWELVE" LEADERS of the 
world, which governing the day and night render foolish the nature of the 
lives (souls) which was given you out of the House of Life. — Cod. Nasaraeus, 
I. p. 47. 

The originator of the Zodiac divided it into two equal parts, the limits of 
which were the points of the winter and summer solstices in the Ecliptic. 
Then he divided again the one and the other part into six Signs and combined 
them with the natural file of the planets, making each of them the master of a 
Sign on each side. 



Aquarius. Capricomus. 


Sagittarius. 


Scorpio. 


Libra. 


Virgo. 


[Saturn] [Jupiter] 


[Mars] 


[Venus] 


[Mercury] 


[Sun] 


Winter Solstice. 






Sum. 


Solstice 


[Saturn] [Jupiter] 


[Mars] 


[Venus] 


[Mercury] 


[Mood] 


Pisces. Aries. 


Taurus. 


Gemini. 


Cancer. 


Leo. 



It is on that account that the 12 Signs of the Zodiac were called the Houses 
of the Planets, a-nd their Masters, the Planets, named Oikodespotai (Lords of 
the Houses). As then every Planet, except the Sun and the Moon, had two 
Houses each, the ancients, in order to distinguish the two Signs of the same 
Planet, made the one male, the other female; and thus it is clear why the 12 
Oikodespotai, or the 12 Great Divinities of all the ancient nations, consist 
half of male, half of female deities. 

The Planets, moving from west to east, were represented looking or walk- 
ing in the direction of the Oikodespotai ; while the retrograde Planets, i. e., 
those moving from east to west, were represented facing in the opposite 
direction of the other deities. — Seyffarth, Trans. St. Louis Acad., Vol. I., No. 3, 
pp. 4, 5, 14. 

Vulcan (God of fire) built the " House" of Jupiter, the shining benches and 
all the other " Houses" of the gods which were situated on both sides of the 
Milky Way, the " path of the gods." — Iliad, i. ff ; xviii. 

1 Ab initio diabolus peccat. — Cyril, Cat., Il.iii. Kain 6 izparoroKoc dv&pG)7rog. 
—Ibid. II. v. 



GENESIS. 155 

Pluto), Lamach (Lamah, or El-Amak), Iabal (Pales, 
god of cattle), Iubal (Bal, Apollo), Tobal 1 or Tobal- 
kin (Yulkan), Seth (a god of the Sethites, Movers, 
107 ; Saad, an Arab deity, Seth-Typhon in Egypt, 
Sate, god of light), Enos (the Babylonian god Anos, 
Eanus, Ianus, Janus), make up the number twelve 
(of the Great Gods). — Gen., iv. 2 \ see Herodotus, II. 
145 where the Genesis idea is as plainly given as in 
Gen., v. — Beloe, II. p. 71. 

Mathus-Ael, Methus- Allah or Methus-ElaA was not 
as long-lived as the Divine Wisdom whom the Greeks 
called P-r-ometheus, Hermes (Hermode, Hermodeus) 
and Minerva. He lived a long time, some say 30,000 
years, which was too long for even a patriarch to 
have lived. Therefore the Euliemeristic narrator of 
Genesis, treating Methus-El as. a man instead of a 
god, gives him nearly a thousand years, and makes 

1 Adabal is one of the Children of Isamael (Samael, Sol-Satan). — Gen. xxv. 
13. Adabal* is the Fire-god ; the Devil or Diabolos. He seems to be Tobal- 
Kin the Son of Lamach ; for Josephus says : " Thobel, one of his children by 
another wife, surpassing all in strength, followed the military arts with distinc- 
tion, and first discovered the art of the forge." — Josephus, Ant., I. 3. Jose- 
phus follows the reading Thobel, which the Septuagint, Gen. iv. 22, adopts. 
Aeschylus represents the Devil, Typhon, or Tob (Tuphos) pressed down be- 
neath the roots of Mount Aitna, and the Fire-god Haphaistus- Vulcan, sitting 
on the topmost peaks, forges the molten masses. — Aeschylus, Prometheus, 351 
ff. Tuphos sending black smoke through his fire-breathing mouth. But 
Father Zeus is seated steady (stadaios) flashing a dart with his hand. And 
never yet has any one seen Zan conquered ! Zeus more mighty in combat 
than Tuphos ! — Seven against Ihebes, 493 ff. This is Tubal-cain's wicked side 
in Tob or Tophe*. 

2 The Persian deities or Patriarchs lived to a great age. 

Kaiomaras (the Sun-god, Osiris or Adam, reigned 560 years — Univ. Hist., V. 

Jemshid (Yama) 30 .. 330-332. 

Tahmurash 700 

Dahak, Zahak, Zoak 1000 

Feridun j 120 

Manugeher I 500 

Kaikaus | 150 

Bahaman ! 112 

* Tobal, a land.— Isaiah, lxvi. 19. 



156 sod. 

him the longest-lived of the Patriarchs. With the name 
Metheus compare muth " spirit' 7 and metis "mind." 
Mada " mind" (Seder Lashon, p. 165), Amad (Sal, 
Sol, Usil, Dionysus), Muth (Pluto), meth(im) " the 
souls" or " manes," Math-Usal-os or Mathus-Al(ah), 
Pro-Metheus.— Spirit-Eist., 81, 25, 84, 94, 161. Mada 
" mind" (soul), by the rule (t changes to d, and th), 
becomes matha, metha (methim in the plural). Pro- 
metheus is the Divine Forethought, existing before 
the souls of men. The mere usage of the gramma- 
rians to make meth the participle derived from muth 
(death, to die) amounts to nothing ; for the ancient 
grammarians were both fanciful and incorrect, while 
people derived one idea from another, without waiting 
to see whether the first idea was in the form of a verb 
a noun ! 

Pr-oMETHeus {Before the soul) is the Author of the 
soul. Hermes, the Leader of the souls, Prometheus 
or Muth-SoI, steals fire (spirit, life) from heaven to 
bring men to life. A philosophical myth, in Plato, 
says that the gods formed man and other animals of 
clay and fire (Breath of life) within the earth. As 
the day for their emerging from the earth was at hand 
Prometheus stole the fire. 

Lo, I bring my spirit (fire) upon you that you 
live ! — Ezekiel, xxxvii. Adonis is the Creator of 
men and G-od of the Resurrection of the dead ; and 
Prometheus is the Creator hominum, like Iahoh, 
Hermes, and El. Euhemerus held that the gods had 
been men. Euhemerism existed among the Hebrews 
(Wisdom of Solomon, xiv. 20) and Phoenicians. — 
Spirit-Hist., 381, 382, 388, 389. That Meth (Me- 
theus) is the root of the word is obvious from Epi- 
metheus ; pro and epi being Greek prepositions, as 



GENESIS. 157 

the Prometheus myth now stands. Genesis probably 
takes up the name at or near this stage, and puts 
El-Metheus among the Patriarchs. 

For the Sethite Machal-aleel (Mahalaleel, Gen. v.) 
the Kainite table (Gen. iv.) has Machoial ; but the 
Septuagint Gen. iv. 18 again reads Mal-ele^l. It is 
either Machael (Michael-Eliel) the Strength of God ; 
or it is the Sun-god Amal, Mai (Iumala, Mol-ok, Mel- 
karth). Compare the names Melo, Melius, Amil-KAR. 
The Arab-Hebrews, having turned the gods into 
angels, added El as a termination to the names, sig- 
nifying that they are the Powers or Angels of God. 
—Spirit-Hist., 77, 78, 309. 

Alam, Elam, was the Sun (Alam-melech, Moloch), 
the god Lamus (Lamas), LamaA (Lamach). We 
have the god El-Amak, El-Magos (Magos a god, in 
Sanchoniathon), the Patriarchal War-god Lamech, 
Gen., iv. 23. Compare the Warlike god or hero in 
Homer, Telemach (Tal-Amak) 7 and the Athenian 
name Lamach, in Aristophanes : also Machom.'&i "to 
fight f Mich-ael the Warlike angel, and Mag, an Aion 
or sun-god of the Codex Nasaraeus. 

Kainan is the Syrian god Kenan, Canaan, Kanoon. 
" Kanun, Lord of Splendor," is mentioned among 
the angels (gods and daimons). — Codex Nazaraeus, I. 
183. 

Then on account of their virtue and the utility of 
the things they invented, astronomy and geometry, 
Gocl gave them longer life ; which tilings it was not 
possible for them to predict with certainty unless 
they lived six hundred years, for the great Year is 
made up of just so many (years). . . . Hesiod also 
and Hecataeus and Hellanicus and Acousilaus, and, 
besides these, Ephorus and Nicolaus, narrate in his- 



158 sod. 

tory that the Ancients lived a thousand years ! — But 
concerning these, as each pleases, so let them think. 
■ — Josephus, Ant., I. 4. Philo says Abraham was an 
Astronomer and addicted to Chaldean doctrines. — 
Philo, On Abraham, xviii. • Yonge. 

" From Chaos direct and the first Origin of the 
Uniyerse he must know all things down to those 
relating to the Egyptian Kleopatra ; for by this inter- 
val let the much learning of the mimic dancer be 
bounded (defined) by us, and the subjects that lie 
between let him know especially : the mutilation of 
Saturn (Adonis), the generations of Yenus, the con- 
test of the Giants (Titans), etc." — Lucian, II. 319, de 
Saltatione. " Hesiodandthe Cyclic poets resounding 
round about with Theogonies and Gigantomachies 
(Gen. vi. 4) etc. of their own, being borne about 
with which they completely conquered the truth." — 
Sanchoniathon, Orelli, p. 40. 

Ancient nobility (of birth) is equal to a prodigy ; 

Therefore I would prefer to be the Giants' little hrotlier. — Juvenal, iv. 

97. 98. 
If lofty names delight you, put the whole Titan 
Battle, and Prometheus himself among your ancestors. — Juvenal, viii. 

131 ff; Genesis, vi. 4. 

For many angels of God having united themselves 
to women begat ungovernable children, contemners 
of all that is right on account of their confidence in 
their strength. Even these are reported [traditionally) 
to have done things like those which the Greeks say the 
Giants ventured to attempt. — Josephus, Ant., I. 4. 

In the Beginning also, when the proud Giants 
perished, the hope (Nah) of the world, governed by 
thy hand, escaping on a boat, . . . . — Wisdom of Solo- 
mon, xiv. 6. 



GENESIS. 159 

But when Zens (Jupiter Pluvms, the KAix-god, Nah) drove out the 

Titaxs from heaven, 
The Titaxs dwell beyond gloomy Chaos ! — Hesiod, TJieog., 820, 814 ; 

630, 632 ff. 

The Titans and Tuphoeus are Lucifer (the Devil) 
and his angels who fell. — Hesiod ) bij Banks, pp. 41, 
42. Cain-Satan is " Saturn who hated his Father 
Adaui-Ouranos " (God of Heaven). — Hesiod, Theog., 
138 ; Spirit-Hist., 307 ; Nehemiah, i. 4. 

The Kabiri are " Sons of Elohim" like the GabartJN 
(the Gibborzwz). They are the seven sons of Saduk 
called Dioscuri, Samothraces and Kabiri. — Movers, 
528 ; Sanchon., 22, 25. Therefore Genesis says that 
the Kabiri 1 were once men of renown. — Gen., vi. 4. 
This is the doctrine of Euhenierus. They are the 
Anak^ of the Greeks, the Anaxuxl (Giants) of the 
Hebrews. — Orelli, Sanchon., 24. It is evident that 
Iakob, 2 like the Phoenician Sydyk, was, in the Myste- 
ries of Samothrace, the Father of the Seven Kabiri. 
— Orelli, Sanchon., 39. Kronos (Saturn, Sun) had 
Seven Sons.— Orelli, 30. The Kabiri are the " Wan- 
derers " (the Seven Wandering Planets, according to 
Wagner). They are perhaps the "Watchers, since 
they describe events. The Zophasemin, the Watchers 
(katoptai) of heaven, were egg-shaped. They were 
according to Cumberland the Wandering Stars (An- 
gels and Planets.) — Sanchoniathon, Orelli, p. 10. 
Philo Judaeus wittily remarks that "men attributed 
to the heavenly bodies their own propensity to wander," 
calling them Planets, " Wanderers," from planao, 
to wander. — Philo, On the Ten Commandments, xxi. 

1 See Spirit-Hist. of Man, Postscripta, page 2nd, line 35 ff. 

2 The Bacchus Aigoboros, whom the Titans tore into Seven Pieces. — Prel- 
ler, I. 442 ; Spirit-Hist., 243. 



160 sod. 

This shows that the Phoenician Philo of Byblus was 
correct in his assertion of Sanchoniathon's genuine- 
ness ; for the Jewish Philo is here evidently familiar 
with the material of Sanchoniathon's story. In 
Sanehoniathon, the children of Agar (Agros) (Adonis, 
Kuros, Jacob or Isaac) and Agrouer or Agrot (Esau 
or Ishmael) are called " the Wanderers and Titans" 
and are declared to be " husbandmen, fishermen and 
hunters."— Orelli, 22, 38. 

God's Sophia (Wisdom) hidden in a mtsteey. 

The Wisdom which. God the Father ( 6 tiebg) pre-ordained before the 
Aions. — 1 Cor., ii. 7. Amman " eternal." — John, vi. 27. 

The seven Aions are the seven eternal (AioNios) 
spirits, the Amesha (Jjpenta (Amshaspands), the 
"Immortal Holy" Ones, the Seven burning Lamps 
of fire which are the Seven Spirits of the God. — 
Rev., iv. 5. Aions (Lights). — Secundinus; Beausobrc, 
I. 523. The Seven Kabiri are the Seven Spirits of 
Fire (Kebir— Fire) about the throne of Saturn. — 
Rev., iv. 5 ; v. 6. They were celebrated in the Mys- 
teries of Samothrace. — Anthon, Cabiria. Jacob-Is- 
rael is Saturn. — Movers, 119, 396 ; Orelli 's Philo of 
Byblus, p. 42, 30. Iakab is Keb (Saturn) the God 
of Fire (Yulcan) and the Kabiri are his ministers. 
The land of Kob (Iakob, Keb, Achab^s, Achab). — 
Ezekiel, xxx. 5. Gob, a district, named after the 
god Agab, Agabus, Iacob, Iacobus. — 2 Sam., xxi. 19. 
Kebo is the setting Sun. — See Seyffartli's Chronology, 
p. 185. Ai Kabo-d, Alas the glory (of Iacab-od) ! — 
1 Sam., iv. 21. 

The figures on Minerva's peplus represented the 
Olympic gods (angels) conquering the Giants. — 
Anthon, Diet. Ant., 723 : Proclus in Tim. Minerva 
herself first danced the Pyrrhic dance to celebrate 



GENESIS. 161 

the (her) victory over the Giants. — Prelkr, I. 56, 
147 ; Eschenburg, 495. Zeus conquers the Titans 
(Giants), and the victory is celebrated with armed- 
dances. — Prelkr, I. 46. Saturn (as Heaven's God) 
conquers the Giants. — Prelkr, I. 36 ; Anthon, Class. 
Diet., p. 1348. The Titans are demoniacal Towers. — 
Prelkr, I. 50. Saturn is also the Devil. — Hesiod, 
Theog., 138. "The Titans are the same as the 
Giants in the later poets (Euripides, Hecuba, 466)." 
— Prelkr, I. 55. Saturn-Kronos the most savage 
of the children of Heaven and Earth. He hated 
his Father in heaven (Ouranos).— Hesiod, Theog., 
138. Iahoh is called Gabor. Therefore the Giborim 
are the Sons of Elohim, the Angels. They are the 
7 Ghebers (Cabiri). The Persian Devil is the leader 
of six arch-devils. — Dimcker, II. 386 • Zeitschrift der 

D. M. G., ix. 690. 

Bat all the earth was one lip and the same words ! 

And it happened when they were going ont from the East they found 
a plain in the land Sanar (Senaar) and they settled there. 

Then they said, Come, let us build us a city and a Tower whose head 
(is) in heaven! — Gen., xi. 1, 2, 4. 

And the place in which they built the Tower is now called Babulon 
on account of the confounding of what was at first a plain dialect! For 
the Hebrews call "mingling " babel. But concerning this Tower, and 
the confusion of tongues of the men, the Sibyl l makes mention, saying 
thus : When all the men spoke one language some builded a very lofty 
Tower as if about to ascend to heaven by means of it. And the gods, 
having sent winds against it, overturned the Tower and gave to eacli 
one his own peculiar language. And On this account it happened that 
the city was called Babulon. But concerning the place called Senaar, 
in the country Babylonia, Hestiaeus makes mention, saying as follows : 
" Those of the priests who were saved (after the Flood), having taken 
the sacred utensils of Enueli 2 Detts, came unto Sexaar of Babylonia. 11 
— JosepTius, Ant., I. 5. 

1 See Spirit-Hist, p. 279. 

2 The SuN-god Mars-NoE. 'Evva?^ D.eM&lv, <11ci?m&iv. — Xcnopkon, Ana- 
basis, I. 8, 18 ; V. 2, 14. Enualios means a ioar-song, like Paian. — Lidddl and 

1J 



162 sod. 

Bacchus is superior to Enualios ; for your 

Ae (Fire-god, Mars) he (Jupiter) only sowed (begat), and did not bring 
forth from his thigh. — Nonnus, Dionusiac, ix. 222. 

ENualius is evidently a Moon-god and Water-god 
like Bacchus (Enuo, ^oah, Nuah) j and this is why 
Nonnus is led to compare them, which would other- 
wise be superfluous and without point. Hestiaeus 
says : Of the priests those that were preserved (after 
the Flood) taking the sacred vessels of ENuelios Deus, 
came to Senaar (Shinar) of Babylonia. — Josephus, Ant., 
I. 5. This is El Ann, or El Nuah, the Rain-god. 

When the Devil (Typhon) is represented in Egypt 
as tearing into fourteen pieces the Good Principle 
(Osiris) near (the time of) the Full-moon, it is evident 
that this is akin to the idea in Nonnus : 

.But Envo (ino, Luna) was equally balanced; 
Common to both Deus and Typhon. 

— JTonnus, ii. 475 ; Spirit-Eist., 1 72. 

Sometimes the Devil is associated with the moon's 
water ; as in the Flood, which is Typhon. — Nonnus, 
ii. 439 ; $eyffarth J s Chronology, 118 ; Spirit -Hist., 
168. The Devil was in the water, just as, in a Ty- 
phoon, the Devil is in the wind. Herodotus says 
swine were sacrificed only on the Full-moon; and to 
the Moon and Bacchus ! — Herodot., II. 47. 

The moon contains the body 1 of Osiris which the 

Scott's Lexicon. See above, p. 55.' Enwalios Is Anel (Anal), Nelens, the 
Sun. Alala-lE (Apollo). Hallelu-lAH. 

But when they sang the paian (pean, Apollo) and the trumpet sounded, at 
once they both ALALAiahed (shouted Eleleu, Hallelu) to the EnwalIos (the Sun) 
and the heavy infantry advanced! — Xenophon, Cyri Exped., v. 2, Before 
Christ, 401. 

1 Michael, the Archangel, when contending with the Devil, disputed about 
the body of Moses. — Jude, 9. 

The Angel of Iahoh, and the Satan standing at his right hand to oppose 
him 1 — Zachariah, iii. 1. 



GENESIS. 163 

Devil tore into fourteen parts. 1 — Plutarch, de hide, 
viii., xviii. ; Spirit-Hist., 148, 149. 

By an execrable delivery Teeea 
Creates Coeum (Cham) and Iapet and cruel Typhon. 

— Virgil, Georg., I. 278, 2W. 

Saturn's three Sons are Kronos, Zeus-Bel and Apollo 
(Chomaeus, Chom). The Sibyl mentions Kronos, 
Titan and Iapet. The Bible gives Shem, Cham or 
Ham and Iaphet. Yulcan, Iapet and Prometheus are 
mentioned by Nonnus. — Spirit-Hist., 283, 280, 235. 

The world, which shall be destroyed by the Deluge, 
Nu shall survive with Shum, his son. — Codex Nasa- 
raeus, p. 53. For to this generation it was prescribed 
that their cast out bodies should die, but their souls 
should ascend into LIGHT, except N"uh, a man, and 
Nuraito his wife, also Shem, Iamin and Iafet, sons 
of Nuh.— Ibid., p. 97. 

Abram's Father TERah gives his name to TERra. 
His Wife is Keturah ; which resembles the name 
Kuthereia (Venus). There would be nothing strange 
in Bromius having Kidaria 2 (Demeter) for a wife. 

" Alexander, the Poluistor, says : The prophet 
Kleodemus, also called Malchos, relating the history 
of the Jews just as also Mouses their lawgiver re- 

For One Angel stands on the right hand of God, but on the left Another ; 
to wit, some Devil most wicked! — Sad-der, p. xxii ; Spiegel, Avesta, II., ciii. 

Satan appears among the angels of Alahim. — Job, i. 6 ; ii. 1. 

Rimmon (Adonis) is Hermon (Mercury) in Hades. Ariman (Rimnion) is the 
Mercury of the dead. AAriman is, in Persia, the Devil. Hermes is therefore 
both Adonis, the Redeemer, and Bacchus with the cloven foot and horns. — 
Spirit-Hist, 200, 220, 301, 302, 285, 286, 109, 298, 301. Hermon (Mercury) 
is Sian (San, Sun), San-ir, and Sirin (Sar, Osiris). — Deut., iii. 9 ; iv. 48. Her- 
mon (Mercury) isRimon (Adonis). — Sod, I. 58, 96, 97 ; II. viii. ; Spirit-Hist., 91. 

1 It is fourteen days from the Full-moon to the New-moon. * 

2 Kedar, Kidron. The Desert . . ., the villages Kadar inhabits. — Jsa., xlii. 11. 



164 sod. 

lated, says that from Chaitoura there were born to 
Abram sons enough ! And he tells also their names, 
naming three, Aphara, Soureim, Iaphras. But that 
Assuria (Assyria) was called from Soureim ; but from 
the two, Aphra and Iaphros, the city Aphra and the 
country Africa were named.' 7 — Josephus, Ant., I. 16. 

The Father Abram exceedingly loved Isak, being his Only-begotten ! 

— Josephus, Ant., I. 14. 

And both the Titanian contests (Titanika) and 
perfect night are suited to the so called dismember- 
ments of Osiris and his returns to life and rebirths ; 
and the same also is the case with the narrations 
about the burials of him. For both the Egyptians 
point out tombs of Osiris in many places, and Del- 
phians think the remains of Bacchus lie among them 
near the oracle ; and the Holy sacrifice a mysterious 
sacrifice in the temple of the Apollo, when the 
Thyades arouse the God of the fan (Lichnites). — 
Plutarch, de hide, xxxv. ; Banks, Callimachus, p. 180, 
note' 4. 

In the neighborhood of Thebes, Bacchus, named 
Aigobolos, had a temple. — Gerhard, Griech. Mythol, 
I. 478. This only proves what was before advanced, 
that Iagob and Cubele would go well together. — 
Vide the amusing operation described in Genesis 
xxx., by which Iagob gets the advantage of Lib anus- 
Adonis or Laban. The Hebrews seem to have turned 
him at some time into the angel Akibeel. Aigobol 
(Gebal) and Cubele suit with Bublos, which holy 
city of Adonis was also called Gebal (Akabal). Gabal 
was the Sun-god. — Creuzer, Sijmbolik, I. 259. Iagob 
or # Iacob seems to have been mourned as the Only- 
begotten in the Sacred Rites of Palaestinus and 



GENESIS. 165 

Cubele. — Gen., l. 10 ; Plutarch, de Iside, xvii. Aigi- 
pan (IACOP-Pan) is a name of Pan. 1 

The Mother of the gods, along with Pan, the maidens celebrate. — 
Pindar, Pyth., iii. 

A Jewish prophet, named Agab-us. — Acts, xxi. 10. 
The Oriental priests bore deity-names (Agabus, 
Iagob, Jacop). 

Kronos (Sun, Saturn) therefore, whom the Phoeni- 
cians surname ISRAEL, being King of the land, and 
afterwards sanctified into the star of the Kronos, 
having a SON" ONLY-BEGOTTEN, whom on this 
account they called Ieoud (Iudah, IehoudaA). — Por- 
phyrins ; Eusebius, Praep. Ev., I. x ; OrelWs Philds 
Sanchon., 42. mrr, Iahud, laud, Ieud, is a name of 
Iahoh. Compare Hod, " gloria," light. 

Tusep 2 is son of a fruit-tree! — Gen. xlix. 22 ff, 25. 

Ioseph went to Egypt with a caravan (about 225 
B. C.) in which several rich Coele-Syrians and Phoe- 
nicians were travelling to Alexandria to obtain the 
farming of the revenues. From their conversation 
he learned the amount of these revenues, and, in 
consequence of this information, he afterwards offered 
a much larger sum than they for the privilege of 
farming. He so insinuated himself into the royal 
favor, that when he took the revenues to farm he had 
the boldness to offer the king and queen as his sure- 
ties, and he was intrusted with the business without 
bondsmen. In this maner Joseph became the farmer 
of the revenues of Judaea, Samaria, Phoenicia and 

1 Spirit-Hist., p. 396. 

2 A Province is here spoken of, named from Seb, Asaf, Iosep. 

The Valley of Savci/i (Sev, Iosef ).— Home, II. 31. The Valley of Alah ; 
the Valley of Iosaphai (Jehoshaphat). — Ibid., 32. 



166 sod. 

Coele-Syria. — John, 196 ; Josephus, Ant., XII., iv.l, 2, 
3, 4. This date, 225 before Christ, suits with other 
circumstances such as the monotheism or Mosaicism of 
some of Cicero's and Virgil's remarks, so that one 
might perhaps infer that the Old Testament, or rather 
Genesis, in its present form, is later than 225 B. c. 
The Talmud often quotes passages of the Bible which 
can no longer be found. — Ehrmann, 31 ; Berachoth, 
10 ; 76 ; Baba Bathra, 123. The date of the Septua- 
gint translation of the five books of MosaA, about one 
hundred and fifty years before Christ under Ptolemy 
Philometor (Gr'atz, Geschichte der Juden, III. pp. 
41 ff, 477 ff), allowed the priests to interpolate them 
up to this time. The Samaritans recognized only the 
Five Books of Moses and the Book of Joshua, which 
leads Dr. Jost to the inference that at the time of the 
Separation of the two nations, this was all that the 
Jewish copies contained. — Jost, I. 51. " The collec- 
tion of the Old Testament writings, as we now 
possess them, appears to have been concluded about 
150 years before Christ. The Jews now sought out 
the books which had been scattered in war, and 
brought them into one collection." — Ghillany, Men- 
schenopfer der Hebraer, p. 1 ; 2 Maccabees, ii. 13, 14. 
Just so Judas brought together all the books that 
had been lost owing to the war, and they are in our 
possession. — 2 Mace, ii. 14. The Old Testament 
quotes the Book of the Wars of Iahoh (Numb., xxi. 
14), the Book of the Isar (Joshua, x. 13), the Book 
of Samuel the Seer, the Book of Nathan the Prophet 
(2 Chron., ix. 29 ; 1 Chron., xxix. 29), the Book of 
the Acts of Salamah (1 Kings, xi. 41), the Story of 
the Prophet Ado (2 Chron., xiii. 22), the Book of 
Chronicles of the Kings of Israel and the Book of 



GENESIS. . 167 

Chronicles of the Kings of Judah ; showing a Hebrew 
Literature previous to its own compilation. The 
agreement of Plato, Psalms and Proverbs in the use 
of the Wisdom as Logos, and the coincidence of 
Herodotus, ii. 145 with Genesis, v., is a clue to some 
parts of the Scriptures. 

Kabbalist passages were very early interpolated 
into Genesis, and the Hebrew Text was altered by 
the Rabbins later than the time of the Septuagint 
translation. Compare the Hebrew Psalm xix. ? 4, 
with the same in the Septuagint and Yulgate. — Spirit- 
Hist., 144. 

Know that the Scintilla (vital spark or point) of 
Abraham, our Father, was taken from Michael, and 
the Scintilla of Ischak (Ishak) from Gabriel, and of 
Iacob from Uriel. These are of the substance of the 
soul of Adam primus, under (subject to) the mystery 
of the repetition (Revolutionis) of his parts, to wit, 
of the right side and of the left side, and of the mid- 
dle,, to dissever the impurity which it (Adam's soul) 
received from Samael and the Serpent his companion. 
Kabbah Denudata, II. 303. Seir (the Microprosopus) 
is Adam primus. And Hebel (Abel, Bel) is the form 
of the Seir ab intra (from within). Seir was previ- 
ously Hebel ; and Chanoch (Hanoch, Enoch) was 
Adam primus ; and he is called Spiritus decisorius, 
which is that form ab intra (from within) ; and the 
change (vicissitudo) of the Spiritus decisorius is Noah. 
And the permutation (changing) of Israel is Mosah. 
Mosah was Hebel and Seth. — Ibid., II. 305. This 
shows that all the Patriarchs were forms of the He- 
brew God or gods. 

Aharon, Aaron is the name of the aron (ark) of 
the god Muses or Mosah. The ark of the Hebrews 



168 sod. 

is called H-aron. — Exodus, xxv. 21. From an exam- 
ination of the profane accounts no one would suppose 
that the names Muses or Aharon had originally been 
connected with the Exodus. H-aron means "the 
Urn" or ark. 

" Sarapis is the name of Him who orders the uni- 
verse " (Saturn) ; also he is Pluto, Bacchus, and 
Osiris. — Plutarch, de hide, xxix., xxviii. Saturn's 
name in Egypt was Sev. If Saturn is Sarapis and 
Joseph is Sarapis, then Ioseph is Sev. 1 The Talmud 
calls Ioseph SarApis. — Talmud, Treatise Avodasara, 
p. 43 ; Transl. Dr. Cruse. 

IOSAB (Asab, Sabos, Sabi, Asaf ) . . . His first- 
born BULL (Apis), honor belongs to him. — Deut., 
xxxiii. 18, 17. Iosef is a name of Osiris (-Serapis). 
Both were youngest sons of Saturn (Keb) 2 ; and Osi- 
ris and Sabos were names of Dionysus. 

Moses took the bones of Ioseph with him (arrheta, 
arcana). 

And they took their journey from Succoth, and 
encamped in Atam (city of the Sun), on the edge of 
the wilderness. — Exod., xiii. 19, 20. Iosef is the 
Arab god Asaf and Osiris. " In Tyrus the ashes of 
the God, with the burned bones, were preserved, 
(The sepulchre of Hercules 3 is shown at Tyre, where 

1 Seb. 2 Keb is Seb.— Lepsius, Berlin AJcad., 1851, p. 163 ff. 

3 And (the feminine God, the feminine Adonis-Harakles-Archal) Rachel was 
buried on the road to Aprathah which is Beth Lehem. — Gen., xxxv. 19 ; 
Micah., v. 2 ; Movers, 469, 454, 700, 701, 455-457. 

" Two pairs of spouses, Pater and Mater, also Microprosopus the maxi- 
woman."— Kabbcda Denud, II. 370. For the proper conception (idea) of 
Microprosopus is under the name of Iacob (Ieud, the Only-begotten Son), 
whose wife is Rachel — Ibid., II. 355. Archal (Harakles) and Rachel are the 
man-woman (Adonis), the Microprosopus who is the Son of the Father. 
Rachel, Heracles and Iacob-Isaral were mourned as the Only -begotten, 
Adonis, etc. They all descend to Hades ! — Gen., xxxv. 19 ; l. 10; see above 
»u» a s 94, 96, 92. A pillar was set up over the tomb of ^Rachel. — 



GENESIS. 169 

fire was burned. — Clem, recognit., X. 24), and from 
this we can infer with grounds, that they were in a 
box on the holy ship which accompanied the Phoeni- 
cian fleet, like the Israelite ark of the covenant in 
dangerous wars ; but was usually set up in the temple 
(Arrian, Expedit. AL, II. 24). This myth belongs to 
popular superstition ; but it can be supposed with 
probability that the arrheta were bones of children 
formerly sacrificed in the holy Fire for magic purposes. 
If the remains of offered children were collected in 
this box then it is clear how out of the tightly-closed 
space the pestilence really could break forth when a 
Roman Soldier opened the receptacle in the temple 
of Baal-Chomaeus. Ammian seems really to refer 
to this : Milites fanum scrutantes invenere foramen 
angustum \ quo reserato, ut pretiosum aliquid inveni- 
rent, ex adito quodam concluso a Chaldaeorum 
arcanis labes primordialis exsilivit, qua insanabilium 
vi concepta morborum eiusdem Yeri et Marci Anto- 
nini temporibus ab ipsis Persarum finibus ad usque 
Rhenum et Gallias cuncta contagiis polluebat et 
mortibus . — Movers, 357. 

A man of the house of Loi 1 married a daughter of 
Loi (Kronos, Saturn). — Exod., ii. The Hebrew 
Saturn was Eloi.* Eloim were the priests of Saturn 
or Levites. — Spirit-Hist., 85, 314. The Greek Helloi. 

His name, Mas^. — Exod., ii. 10. MAZeus is the 
Phrygian Jupiter. — Spirit-Hist., 74. 

A Good and Powerful "Man" among the Phry- 
gians whom some call MASS-es. 2 — Plutarch, de Iside. 
xxiv. This is Manes. — Ibid., xxiv. 

Gen., xxxv. 20. Who has not hoard of the pillars of Archalcs, the Phoenician 
God. — Spirit-Hist., 113, 199, 120. L:cob sets up a pillar because he had seen 
God; he sets up a pillar on the tomb of Israel-Hercules. 

1 Euhemerism. 3 The desert of Amasia. — Kiebuhr, II., 54. 



170 SOD. 

MOSah, Mouses, Mouses, MUSaius, Musaeus. Com- 
pare the names Amasa, 2 Sam., xx. 4, MASs-es (the 
god MANis, whom Euhemerism calls an ancient King) • 
imaz "shining," Richardson's Persian and Arabic 
Diet. ; AMAziah, king of Judah, IAmus and MUS, 
sun-gods ; AmasIs, the Egyptian king ; MESsa a city, 
Muller's Dorians, I. 248 ; the fountain of MESSeis or 
Huperia, Iliad, vi. 456 ; MASa, king of Moab, 2 
Kings, hi. 4 ; Masses is Adonis, the God of the 
Resurrection. — Compare Movers, 487 ; Herod., I, 94 ; 
iv. 45 ; Plutarch, de hide, xxiv. Mo&iah. — Nehem., 
xii. 40. MASmarc. — 1 Esdras, viii. 43. EMEsa 
(Amas) in Sufm, famous for its Sun-temple. -Cities 
bore deity-names. — Spirit- Hist., 74. 

"Abel (Hebel) and Seth are Mosah, Moses." — 
Kabbala Benudata (Int. in Sohar), II. p. 305. Sad 
(Seth) is the Sun in Chaldee. — Burdens Josephus, II. 
208, note. El Sadi (Shaddai) is therefore God the 
Sun. Moses is Thoth, the Divine Wisdom euhemer- 
ized, the Solar Intelligence, "the Author of the 
L&w^—Spirit-Hist., 74, 260, 224, 257. 

Josephus uses the name Amos for Amon. — Burdens 
Whiston's Josephus, II. p. 180. Mosah is evidently 
Amon, the God of Wisdom, the Egyp to-Phoenician 
Thoth- Amon-Horammon-Hermaon-fiermes. The laws 
of Minos, Menu, Moses. 

According to Diodorus, I. 16, Hermes was the 
Sacred Scribe of Osiris, and, having invented lan- 
guage, music, letters, the gymnastic art and astrono- 
my, accompanied his Master in his progress over the 
world and communicated these inventions wherever 
he came. Thoth (Hermes) appears to have been 
especially the Symbol of. the knowledge possessed by the 
sacerdotal caste in Egypt, which was comprised in 



GENESIS. 171 

forty-two Books of Hermes and included, besides 
sacred literature proper, astronomy and geometry. — 
Kenrick, I. 358, 359. Mazeus, Mosah, is the God of 
the priestly wisdom. 

The origin and preservation of the Sacred Litera- 
ture, among the Phoenicians (Hebrews) as well as 
among the Babylonians, were enveloped in many 
myths. — Movers, 101. 

"Hermes, the God who presides over language, 
was formerly very properly considered as common to 
all priests ; and the power who presides over ' the 
true science concerning the gods' is one and the same 
in all (universis). Hence our ancestors dedicated to 
Him the inventions of their wisdom, inscribing all 
their own commentaries with the name of Hermes.' 7 
Iamblichus, de Mysteriis, 1. 1. Hermes drew up Com- 
mentaries from Noa (Kuh), the Father of all the 
Chamephi. — Scheible, 26 ; P citric. V or rede uber Herm., 
§§ 36, 37. Hermes was regarded as a veritable man. 
— Scheible, 27. Canaan is Hermes, I amies (Ianus) 
and Mercury. — Ibid., 24, 25 ; Borr. de Ort. et Prog. 
Chem., 53-55. The Egyptian priests named MosaA 
Hermes, on account of his interpretation (Auslegung) 
of the holy writings. — Scheible, 30 ; Borrichius, 45 ; 
Artabanus in Eusebius, praep. Ev. 9. 

When we consider the Wisdom of Moses and that 
it was a Revelation to men (like the laws of Thoth in 
Egypt), it is obvious that it is the teachings of Hermes 
(the Divine WISDOM) to the priests which we reve- 
rence in the Mosaic Law. Hermes was Inventor of 
Music, like Mus-aeus, Moses. — Borr. Hermet. Aegypt. 
Sapient. 8 ; Scheible, 32. 

Taaut, whom the Egyptians surname Thoth, sur- 
passing in wisdom all the Phoenicians, first set in 



172 sod. 

order what pertained to the worship of God, out of 
the ignorance of the herd into scientific practical skill ; 
to whom, after very many generations, a god Saur- 
moubal and Thouro, She who was afterwards named 
Chrousarth, succeeding, brought to light Taaut's the- 
ology which had been concealed and covered up with 
allegories. — Porphyry; Eusebius, I. x. ; Orelli, Sanch., 
42. " Iamblichus says ; Verily this way, which leads 
to God, Mercury has taught and written ; but the pro- 
phet Puthzs (priest of Phut) has accordingly explained 
and translated the same for the king Ammon, which 
he had found in the sanctuary, written with hiero- 
glyphic letters in the Egyptian city named Sain 
(San, Sun). — Patricius, Vorrede, § 83. Lactantius 
(Book I.) says : Hermes, although a maw 1 , yet the old- 
est and most experienced in all learning, so that the 
knowledge of many subjects and arts has given him 
the name Trismegistus. He has written Books, and 
very many to be sure, which belong to the knowledge 
of divine things, in which he confesses the majesty 
of the great and Only God, and calls Him, by such 
name as we, God and Father. — Borr. Hermet. Aegypt. 
Sapient., 4. Lactantius (Book, iv.) says : I doubt not 
that Trismegistus reached the truth, who has written 
much about God the Father as well as about the Son, 
which is contained in the holy Mysteries. — Ibid., 4, 
18." — Scheible, 57. The rod of Mercury was entwined 
with serpents ; but that of Mus (Iamus, lama) becomes 
itself a serpent in the sight of Pharah. Mashi, Jus- 
tice, is the Goddess of Masses or Muses the Law- 
giver. Moso, a Hebrew Woman, was authoress of 
the Hebrew Laws. — Suidas. 

During the Babylonian Captivity the Hebrews had 

1 Euhemerism. 



GENESIS. 173 

forgotten their mother tongue, and the Writing had 
to be explained to them in Aramean. Yet the Holy 
Writing still sustained itself among the little pro- 
phets who appeared at that time ; but it sunk in the 
schools which, after these, were founded by the Ta- 
haim, the authors of the Mishna. Gradually the 
Aramean also was spoiled by admixture with the 
Hebrew, and out of this mingling (to which were 
added elements, although few, of the language of the 
Eomans, who were the masters, of the Greeks, who 
were the neighbors, of Palestine) proceeded the so 
called Jerusalem Dialect, the language of the Talmud 
and Sohar. 1 After the completion of the Talmud, 
towards the 6th century, this dialect also disappeared 
and Jewish writers used sometimes Arabic, some- 
times a Hebrew which was more or less pure. — Franck, 
74, 75. 

The author of the second Apocryphal Book of 
Esdras says that Ezra restored the whole body of the 
scriptures, which had been entirely lost. — Home's In- 
troduction, II. 290 ; 2 Esdras, xiv. 21, 22 ff, 42, 44- 
46. 

And when thou hast done, some things thou shalt 
publish, and some things thou shalt show secretly to 
the wise ! 

In forty days they wrote two hundred and four 
Boohs. 

But keep the seventy last, that thou mayest deliver 
them only to such as be wise among the people. — 2 
Esdras, xiv. 26, 44, 46. 

Here we , have the esoteric (Mysteries) doctrines 
and exoteric doctrines of the priesthood. The 2nd 
Book of Esdras is prior to the Christian era. — Home, 

1 Aramean-Syrian. — Franck, 76. 



174 sod. 

II. 290, quotes Archbishop Laurence. See also 2 
Esdras, xv, 20, 29, 30, 33, 34. 

When the Jewish Highpriest Eleazar sent the Law 
into Egypt to Ptolemy, in order that the Septuagint 
Version might be made, he asks him when he has done 
with it to " send it safely back to him." — Josephus; 
Ant. xii. We must infer from this request that if it 
was not the only copy he had, at least it was kept 
carefully and exclusively in the hands of the priests. 
— Nehemiah, viii. 8 ; Ezra, vii. 10, 12, 21, 23 ; 2 
Esdras, xiv. 

But as the highpriest was bringing out the gold, 
he found the holy books of Mouses that were laid 
up in the Temple. — Josephus, Ant., Book, x. chap. 4. The 
Sacred Books or at any rate those of The Law were 
entirely in the hands of the priests. This accounts 
for the sacerdotal bias which is found in them. Ge- 
nesis would, in its present shape, not seem to be older 
than 200-150 before Christ ; after Herodotus, and 
later than the Osiris-myths. It is not impossible that 
the Old Testament was finally brought into something 
like its present shape about one hundred and fifty 
years before Christ, in the time when the Highpriest s 
were the ethnarchs. — Compare Burdens Josephus, II. 
pp. 395, 396, 390, 338, etc. A time nearer to Plato 
would suit all the circumstances of the case much 
better. Although it may be presumed that the Sacred 
Books being in the possession of the priests were at 
all times exposed to interpolations. But the Targums, 
the Midrashim, the Talmudic originals, all tend to 
throw the compilation of the Old Testament, in its 
present form, further back towards the time of 
Plato (?). Plato and his school are for us the indication 
of the commencement a period of the highest civiliza- 



GENESIS. 175 

tion (among the learned) which lasts to the Christian 
Era : the Old Testament was compiled and rewritten 
during this period, and the Xew Testament appears 
at the close of it when the excitement of thought gave 
birth to many Syrian and other Oriental sects. 

The I am of Exodus (Ahiah) and the ™ 5v del, 

yeveoiv 61 ovk e\ov i; the ETERNAL, UNBORN 1 " of Plato's 

Timaeus. 27, are on the same plateau of philosophy 
and belong to the same scale of civilization. " Zan 
(Zeus-Deus) the Maker, who made this universe." — 
Plato, Eutkuphron. "The Architect framed this 
universe." — Plato. Timaeus, 29. 

The Kabbalist philosophers in their Mysticism ex- 
pounded the Holy Writ without regard to the literal 
meaning of the Sacred Text : ;i \Yo to the man who 
says that the Doctrine delivers common stories and 
daily words ! For if this were so, then we also in our 
■time -could compose a Doctrine in daily words which 
would deserve far more praise. If it delivered usual 
words then we should only have to follow the law- 
givers of the earth, among whom we find far loftier 
words, to be able to compose a Doctrine. There- 
fore we must believe that every word of the Doctrine 
contains in it a loftier sense and a higher mystery. 
The narratives of the Doctrine are its cloak. \Yo to 
him who takes the covering for the Doctrine itself. 
The simple look only at the garment, that is, upon 
the narratives of the Doctrine ; more they know not. 
The instructed (initiated) however see not merely 
the cloak, but what the cloak covers." — The Sohar, 
III. 152; Franck. 119. " Through this assumption 

1 It is a Tvork to find out the MAKER and FATHER of this All, and, 
having discovered, it is impossible to speak to all. — Plato, Timaeus, 78. Plato 
here favors mystery ! 



176 sod. 

of a hidden meaning which to the profane remained 
unknown the Kabbalists have taken no notice of the 
historical events and the positive laws which make up 
the Holy Writ. 77 " Every word hides in itself a lofty 
meaning ; every narrative contains more than the 
event which it seems to recite. This holy and lofty 
Doctrine is the true Doctrine." — Sohar, III. One of 
the Fathers of the Church has the same opinion and 
nearly the same words : "If we hold to the letters 
and must understand what stands written in the Law 
after the manner of the Jews and common people, 
then I should blush to confess aloud that it is God 
who has given these laws : then the laws of men ap- 
pear more excellent and reasonable." — Origen, IIomiL, 
7, in Levit. " What man of sense will agree with the 
statement that the first, second and third days, in 
which the evening is named and the morning, were 
without Sun, Moon and Stars, and the first day with- 
out a heaven ? What man is found such an idiot as 
to suppose that God planted trees in Paradise, in 
Eden, like a husbandman, etc. ? I believe that every 
man must hold these things for images under which 
a hidden sense lies concealed." — Origen; Huet., Ori- 
geniana, 167 ; Franck, 121. 



APPENDIX 



They built High Places of Baal, to burn their own sons in the fire as a 
holocaust to Bol. — Jeremiah, xix. 5; Leviticus, xx. 2, 4; Micah, vi. 7. 

The Old Testament in many places speaks of the Hebrew sacrifice of 
children to Moloch, 1 much as the Mexican priests 'offered babies to 
Tlaloo the Eain-god. In the year 169 before Christ, Antiochus Epi- 
phanius found in the Jewish temple a man kept to be offered up. — Apion, 
Joseph., contr. Apion, II. 8 ; Ghillany, 545, 546, 547, 549 ; II. Moses, 
xiii. 12; EzeTciel, xx. 25; III. Moses, xx. 1 ; V. xii. 31 ; xviii. 10; Ghil- 
lany, pp. 231, 229. Ghillany intimates that Josephus might well be 
ignorant of it, for it happened long before his time. — Spirit-Hist., 107, 
109, 207. At a very early period of Grecian history Bacchic festivals 
were solemnized with human sacrifices, and traces of this custom are 
discernible until very late. In Chios this custom was superseded by 
anotner, according to which the Bacchae ate the raw pieces of the flesh 
of the victim! — Anthon, 365. This was the Ox of Dionysus. 

The blood of your lives will I require. — Gen., ix. 4, 5; Exodus, xiii. 
2; Spirit-Hist., 288 ; Leviticus, passim. 

There went out a fire from before Iahoh {Levit., ix. 24) ; there went 
out a fire from Iahoh and devoured them. — Leviticus, x. 2. 

Not for another's sin is the goat slaughtered to Bacchus on all altars. 

— Virgil, Georg., II. 380, 881. 
Do not immolate the goat ! — Aristophanes, Birds, 884. 

The goat was the sin-offering on the Hebrew altars. — Nuinbers, vii. 

"Women- colleges superintend his (the Bacchic) worship, like the 1& 
Matrons of Elis. — Pausan., 5, 16; 6, 24, 8 ; Bachofen,±\. Compare, to 
the same effect, 2 Kings, xxii. 14; Judges, iv. 4; 2 Chron., xxxiv. 22;: 
2 Sam., xiv. 2 ; xx. 16. 

Ye shall not use divination, nor augury! — Levit., xix. 26. Divination' 
and augury were used, as among the Greeks and Eomans ; hence the- 
law passed against it. 

1 See Ghillany, Menshenopfer der Hebraer, 83, 490, 205 ff, 543. 

12 in 



178 , sod. 

Saol sent messengers to take Dod (David). But they saw the band 
of the prophets prophesying, and Samoel was standing praefect over 
them ; and there came upon the messengers of Saol the Spirit of Alah- 
im so that even they prophesied. 

Therefore Saol went thither, to Naioth in Kamah ; hut there came 
upon him also the Spirit of Alahim, so that he went along, and pro- 
phesied even until he came to Naioth in Bam&£, 

Where himself also stripped off his clothes ' and prophesied also him- 
self in the presence of Samoel and fell down naked all that day and the 
whole night; therefore they say : Is Saol too among the prophets? — 
1 Sam., xix. 20, 23, 24 

In these days prophets came down to Antioch from Jerusalem ; and 
one of them having stood up, Achabos by name, through the PNETJMA 
(Spirit) made known that a famine was about to be upon all the world : 
which also happened in the reign of Claudius. — Acts, xi. 27, 28. Philip's 
four daughters prophesied. — Acts, xxi. 9. 

"There are many oracles among the Greeks, but many also among 
the Egyptians. But also some in Libya ; and in this Asia there are 
many others which are uttered not without the intervention of holy 
prophets. 2 But this (prophet) is himself disturbed and he himself per- 
forms the act of prophecy to its end. Whenever he wishes to deliver 
an oracle first he is agitated on the seat (tripod ?). And the priests im- 
mediately lift him up. But if they do not, he sweats and is agitated 
even to his middle. 3 But when stooping under they bring him, he 
sweeps them along, whirling round in every way and leaping from one 
to another. 4 Finally the Highpriest accosting asks him questions about 
all matters. If he consents, he sweeps to the front those who bring 
him, as if he were driving I Thus they collect the oracles of God 
(' God^s sayings' 1 ), and they perform no religious or private act without 
this. And he tells about the year and all its times, and when they will 
not be. And he also speaks about the Equinoctial-point (the Statue), 
when it ought to be absent on its travels. And I will tell also another 
thing which he did in my presence. The priests lifting brought him, but 
he left them down on the ground while he himself was borne alone in 
the air!" — Lucian, iv. 280, 281, ed. Lipsiae ; Acts, ii. 17. 

These statements in the first half of the second century of our era 
throw light on the expression "filled with the Holy Ghost" — Judges, 
xviii. 5, 18, 24 ; xiii. 25 ; xv. 14; I. Sam., x. 10 ; Daniel, v. 11 ; Haggai, 
I. ; ZachaHah, I. ', I. Sam., vi. 2 ; xv. 26 ; II. Kings, xxi. 10 ; II. Ghron., 

1 " But clothes belong to the irrational part of the animal, which overshadow 
the rational part." — Philo Judaeus, On the Allegories, 2nd, xv. ; Bohn. 
3 J. Samuel, x. 6, 10 ; Isaiah, xxviii. 7. 

3 And the Spirit rested upon him.— Numbers, xi. 26 ; xii. 6 ; Judges, xv. 14 ; 
vi. 84; 1. Sam., xix. 20; /. Kings, xviii. 4. 

4 Acts, xix. 16 ; Amos, iii. 7 ; Hosea> ix. 7 ; Isaiah, xxviii. 7. 



APPENDIX. 179 

xviii. 5 ; Mark, i. 12; Luke, i. 67. There were prophets on both sides 
of Mount Lebanon, as well as in Greece and all the countries of the East. 
Jugglery undoubtedly lent its aid to the priests who sought to strike the 
fancy of the ignorant and the superstitious. The ancient jugglers were 
very skilful.— Bekker's Charikles, 86, 87, 153, 154 ; Josephus, Ant., II. 
5 (xiii). It is said that the trick of turning a walking stick into a snake 
is still practised in Egypt, as in Exodus, vii. 11. The words "Pharoh 
hardened his heart" 1 only mean that he understood what the priests 
were doing and would not submit to ecclesiastical dictation. — Burdens 
Josephus, vol. I., p. 130. 

The peophets prophesy falsely and the priests hear rule by their 
means. — Jeremiah, v. 31 ; vi. 13. 

Then said Iahoh unto me, the peophets prophesy lies in my name. — 
Jeremiah, xiv. 14. 

Among the Byblians, at the temple of the Lebanon Yenus, verily the 
statues sweat and are agitated and utter oeacles ; and often there was 
a cry in the naos, when the temple was locked up, and many came ! — 
Lucian, iv. 264. 

" If any one of these (priests of Byblus) should "behold a corpse, that 
day he stays away from the temple ; but the next day but one he goes, 
after having pueified himself. And among them all the relatives of the 
corpse (are unclean and) shun (the temple) 2 ; after thirty days, and hav- 
ing shaved their heads, they enter. Before doing this it is unholy for 
them to go in." 3 — Lucian, iv. 285, 286, de Dea Syria. 

"And swine alone they esteem unclean; 4 they neither sacrifice them, 
nor eat them! 5 Other nations consider them not unclean but sacred. 6 
And they sacrifice oxen and cows" and goats and sheep. And of birds 



1 " I am not unacquainted with the arts of the Prophets, by the race of 
whom I have long since been made the subject of barter and traffic." — 
Sophocles, Antigone, 1034; Buckley. 

2 Numbers, xix, 11 ff; Leviticus, xxii. 4. The Persian Highpriest must not 
touch anything impure.— Univ. Hist., v. 164. The Hebrew Highpriest was 
not allowed to go to a dead body. — Josephus, Ant., Ill 10. All persons who 
had been engaged in funerals were considered polluted and could not enter 
the temples of the gods till they had been purified. — Anthon, Diet. Greek and 
Roman Ant., 458 ; see also Euripides, Hippolyt., 1437 ff; Alcestis, 22 ff. 

3 Levit., xxi. 11, 12 ff; Numbers, xix. 11, 12 ff. 

4 Devoted to the Infernal gods. — Movers, 452. 

The Persian Sacred Books give the distinction into clean and unclean ani- 
mals. They considered the swine sometimes clean, sometimes unclean. — 
Spiegel, II. xliii. ; Leviticus, xi. The Persians worshipped God. — Univ. Hist, 
v. 158 ; Spiegel, II. ci , cii. 

6 These Byblians are pure Jews. 

6 Isaiah, lxvi. 17. 

7 Levit., xxii. 28, 27. 



180 sod. 

the dove seems to them a thing most sacred, 1 and they do not think it 
right to handle them. But if unintentionally they should touch them 
they are unclean that day. — Lucian, iv. 286. 

When one of the Galli dies they keep away from the temple seven 
days. — Lucian, iv. 285 ; EzeMel, xliv. 26, 27. " It is not right for the 
impure to touch the pure." — Plutarch, de Iside et Osiride, iv. There- 
fore the Egyptian priests wore linen hut no wool. " Woollen clothes 
are not worn into the temples, nor are they bueied with them ; for it is 
' not holy ' (impure). And in this they (the Egyptians) agree with 
what are called the Orphic and Bacchic ceremonies, which are the 
Egyptian and the Pythagorean. For it is not holy that a partaker in 
these Mysteeies should he huried in woollen garments. And there is a 
SA.CEED stoey told about them." — Herodot., II. 81. 

" The Egyptians consider the swine an unholy animal." — Plutarch, de 
Iside, viii. But they sacrificed and ate a pig once on the Eull-moon, 
saying that Typhon (the Devil) chasing a pig at full-moon found the 
wooden ark in which the body of Osiris lay. Others said that this was 
not heard correctly. The Egyptians considered the ass not a puee but 
a demoniac animal.— T Pe Iside, xxx. 

Many priests are pointed out by the Byblians ; more than three hun- 
dred came to the THusia (incense-sacrifice in the temple at Byblus) when 
I was present. — Lucian, iv. 282. 

Jerusalem had 1760 for the temple. — 1 Chron., ix. 13. There were 
212 porters in the gates of the house of Iahoh. Some of them kept the 
fine flour, oil, wine, incense,- etc. Of course these 1760 priests were not 
all assembled on ordinary occasions, but they relieved one another in 
smaller divisions. — 1 Chron., ix. 25; Lulce, i. 5, 8-10; 2 Chron., viii. 
14; xxvi. 17. 

Perfumes are burnt and sacrifices made by us to Thee, Kronos 
(Saturn)! — Lucian, Ta pros Kronon, 1. The Hebrews burned inoense 
to the Brazen Serpent (Saturn). — Spirit-Eist., p. 226 ; 2 Kings, xviii. 4. 

And the clothing of all the priests at Byblus is white (linen) ; and 
they have upon the head a pilos (ball, turban ?). 

And a new Highpriest follows every year (at the temple in Byblus). 
He alone wears purple and is crowned with a golden tiara (like the 
Hebrew Highpriest). Divine Service is performed twice every day to 
which all (priests ; or people ?) come. To Deus indeed they ourn incense 
quietly, 2 neither singing nor flute-playing ! ! ! But whenever they 

1 Leviticus passim. 

2 1 Chron., ix. 29 ; 2 Chron!, xxvi. 16 ; Luke, i. 10. Jeremiah, vii. 9 ; 2 
Chron., xxviii. 3 ; Isaiah, lxv. ; Jeremiah, xi. 13. 

On the Incense-altar at Babylon at the great feasts of Bel a thousand talents 
of incense were consumed yearly, just in the same way that the Persians offered 
to Mithra ! — Movers, 181 ; Herod., vi. 97; i. 183. The Persian priests dressed 
in white, like the Hebrew priests. 



APPENDIX. 181 

begin to Hera (the Lionr-goddess, the Queen of heaven) they both sing 
and play the flute and jingle bells. And about this they could not tell 
me anything clear ! — Lucian, iv. 282, 283 ; see Home's Intr., II. 114 for 
some of the same things among the Jews. The Jews waited outside 
praying, while Zacharias, the priest, was to burn the incense on the 
incense altar inside of the temple. — Luke, i. 10. 

" Outside of the temple (in the court of the temple at Byblus) lies a 
great altar of brass." — Lucian, iv. 281. Hecataeus, speaking of the 
temple at Jerusalem, says : In this enclosure is a quadrangular altar of 
un wrought stone. Its sides are twenty cubits long and its height is 
twelve cubits. Near this altar is a great edifice (the temple) in which 
there is an altar and a golden candlestick. The light is not extinguished 
day or night (as in Phoenicia). The priests are employed therein night 
and daj.—Jahn, Hist. Hebr. Com., 177 ; Spirit-Hlst., 113, 300, 301 ; 
Paul, Epist. to Heb., ix. 2. 

The seventh day was sacred to Saturn throughout the East ! — Spirit- 
Hist., pp. 36, 35. 

Kemember the sabbath day to keep it holt! — Fourth Commandment. 

Where kings observe the sabbata-FEASTS with naked foot 

And an ancient clemency is indulgent to old pigs. — Juvenal, vi. 158, 159. 

Take thy shoes from off thy feet. — Exodus, iii. 5 ; Ovid, Fast, vi. 397. 

The covenant of Deus! — Iliad, iii. 107; Genesis, vi. 18. Josephus 
mentions Ptolemy's "piety towards God" a "crown of gold dedicated 
to God" by Antony's lieutenant, and a "hecatomb of sacrifices offered 
by Agrippa to God /" — Josephus, Ant., xii. xvi. ; Wars, i. Agrippa 
took Iachoh for Saturn, or Zeus. 

The Sacra pro montibus (?) appear in lumbers, xxviii. 3, 6, in the 
holocaust for the hills. Again they appear in Deuteronomy, xxxiii. 15, 
in the primitiis montium oriontis (of the rising Sun), and in the pretiosis 
collium aeternitatis (Oulom). — Schmid. So, in the Zendavesta, the 
mountains are sources of water, and endowed with pure radiance. — 
Spiegel, Avesta, 141, 10, 42. 

And if thy brother that dwelleth by thee be waxen poor and be sold 
unto thee, thou shalt not compel him to serve as a bond-servant : but as 
an hired servant, as a sojourner. — Leviticus, xxv. 39, 40. Compare with 
this the early Eoman custom of imprisoning their debtors in the ergus- 
tula to work out the debt. 

According to the Law of Moses the priests' bodies must be without 
blemish. The same law obtained at Athens. — Burdens Josephus, II. 
501. 

With the Greek Gerousia, the council of Elders or Senate, compare 
the Seventy Elders of the Hebrew Senate. 

The Hebrew Ark was a box or miniature temple overlaid with gold 
like the arks or boxes of the other gods. — Hebrews, ix. 4; Spirit-Hist. 
of Man, p. 262. 



182 sod. 

Invoke ZAN (Zion's Jove) the Lord of oaths (Covenant-god). — 
Sophocles, Philoct., 1324. 

lahohis the God who covenanted with Abram. — Gen., xvii. 2, 7. 

The hand to IAH's throne ; Let there be war with Amalak, from one 
generation to another. 

Abraham planted a geove and invoked Iahoh, Al, Oulom (God of 
Time).— Gen., xxi. 33. 

Consecrates o his Fathers' God (Dii) altars and the foliage of a sacked 
grove. — Sophocles, Trachin., 754. 

The leafy geove of the God . . . impervious to the sun. — Sophocles, 
Oedip. Col, 674. The geove of Iuno (the Queen of heaven). — Varro, 
de lie Rust., III. vi. 

Thou shalt not plant for thee a geove (asheeah) near the altar of 
Iahoh thy Alahi ! 

Neither shalt thou erect a statue! — Deut., xvi. 21, 22. 

Groves surrounded the altars of Baal and Astarte in Israel, the tem- 
ples of Syria, Greece, Italy, Palestine, etc. Images also were found 
everywhere except in Persia ; hence the prohibition in later times by 
the Hebrew Laws. 

The Hebrew priests were the judiciary. — EzeTciel, xliv. 24; Deut. xvii. 
8-12 ; Josh., xx. 6. In the Hebrew commonwealth every city had its 
elders who formed a court of judicature with a power of determining 
lesser matters in their respective districts. — Jennings, 21. Jehosaphat 
set of the Levites and of the priests, along with the chief of the Fathers 
of Israel, for the judgment of Iahoh and for lawsuits. — 2 Ghron. xix. 8. 
In the most ancient Roman law the judges were the priests (pontifices) 
in all matters of law, which were placed under religious protection. The 
king was the pontifex maximus (High Priest). — Puchta, Institutionen 
des Rom. Rechts, I. 141, notes. 

Thou shalt set up geeat stones and plaster them with plaster. 

And thou shalt write upon them the words of this law. — Deut., xxvii. 
2, 3. See Levit., xxvi. 1 ; Numb., xxxiii. 52. 

This is the way the laws and other 'records were kept in Phoenicia; 
for Philo's Sanchoniathon claims to have been compiled from " the pil- 
lars." It was also a Greek usage. 

"What have you determined to inscribe upon the stele concerning the 
covenants. — Aristophanes, Lysistr. Bothe, 483 ; Deut. xii. 3 ; Josephus, 
passim. These steles, slabs, tables, pillars or stones are mentioned in 
Movers 104, 107, 124, in Syncellus, p. 72, and in Sanchoniathon, pp. 4, 6. 
rag kv rolg lepolg avaypafyag, to, airb rtiv ddvruv evpe&evra diroitpv^a 'Auovveuv 
■ypau/mra, singillatim Kocjioyoviav Taauti (qui Aegyptiis Thoth, Graecis 
Hermes), and other commentaries by him (Thoth), by which commentaries 
Huetius understands the Boohs of Moses. — Orelli, p. xii. The Amouneon 
are the Hammanini or Sun-pillars. See Movers, 344-346, 294. 

In Egypt the saceed eecoeds were lodged in the temples. — Univ. 
Hist., v. 293 ; Diodor., xvii. 564. Another Hercules is said to have 



APPENDIX. 183 

been born from the Nile, 1 an Aegyptian Hercules who, they say, com- 
posed Phrygian letters / a — Cicero, de JiT. D., III. 16. The pillars of Her- 
cules are the Aramunim. — Movers, 346, 98. 

Calmet observes that the Jews always made two new-moons for every 
month ; the first was the last day of the preceding month ; and the first 
day of the month was the second new-moon. — Home, II. 74. Compare 
the last day of the Greek month, belonging to the Old and New moon : 
ivy Kai via. 

The Persians employ the expression "*the Law" (the Religious Law} 
exactly like the Jews. — Spiegel, Avesta, II. 145. 

For the Holt (One) did I bold Thee, MA2DA-Ahura, 

Since I have first seen Thee in the Origin of the world, 

Since Thou causest that the acts and prayers find their reward, 

Evil for the wicked, good blessing for the good. 

Whom has Mazda ordained as the Protector of such as I, 

When the Evil (One) selects me for his vengeance ? 

Whom else but Thee, the Fire and the Spirit (Matthew, iii. 11), 

Through the acts of both of whom purity is multiplied ? 

This help for the Law say to me. — Yacna, xlii. 5 ; xlv. 7. 

Thou art then the Hallowed in heaven ! 

Who hast created for us the Cow as a helpful gift — Yacna, xlvi. 
3 ; see Lord's Prayer. 

Even in little things man desires purity, 
But in the great, if he can, the bad wishes evil ! 
That which is the best, ^penta-Mainyu, 
Mazda- Ahura, give unto the pure. 
Against his will the Wicked (One) takes part 
In his works, He who comes from the dwelling of 
Akomano (Akmon, Chamman). — Ya$na, xlvi. 
I desire for me (that) by which one in goodness to thy kingdom (comes), 
May we evermore be loved! — Yacna, xlviii. 

Thy praise, Mazda, will I declare with my mouth 

So long, Asha, as I can and am able ! — Yacna, xl, Spiegel. 

1 Mams, Masses, Moses. 

* The third Hercules is from iDAean digits (the Mysteries). To him they bring 
Sacrifices to the Dead! — Cicero, K. D., III. 16. Cry out the Musion Wail ! 
—See above, p. Ill, 112, 94. 

Misor (Mus, Musa&, Osiris) is the Older Taaut or Hermes. — Movers, 653. 
According to the Phoenician Sanchoniathon Misor is father of Taaut the Law- 
giver ; just as the Logos endiathetikas is, mythologically, a father of the Logos 
proforikos.— Philo, ed. Orelli, p. 22 ; Movers, 653. Misor seems to have given 
his name to Misraim, Egypt. 



184 sod. 

While the New Testament records the prevalent belief in demons or 
devils the incessant mention of devs (evil spirits) in the Avesta of the 
Persians leaves Judaism far behind. — Spiegel, II. 74, 85, 120. The de- 
monology of the Babylonians made up a very important part of their 
Secret Doctrine. — MiXnter, 93. They had magic formulas, invocations 
of the demons. — IMd., 94. Simon Magus and the New Testament 
passim ! 

If the Jews attached importance to purity, it becomes a nuisance by 
the abundant mention of it in the Persian Liturgy. The Persians had 
their month-feasts, their full-moon and the new-mqon like the Hebrews ; 
also their year-feasts. — Spiegel, Avesta, II. p. 60. "With the Hebrew 
Hebers, who were fire-worshippers, compare the Persian Ghebers (fire- 
worshippers). 

Happy is the man to whom thou comest mighty, O Fiee, Son of 
Ahura-Mazda! — Yacna, xxxvi. 4. 

The termAlohim means primarily the "Gods," just as the Eomans 
used this expression. Secondarily, it means God: following a Hindu or 
general Oriental doctrine, that "in Him the Gods stay all together," 
and are but His Powers. — Compare Spirit-Hut., 313, 333. 

Thou shalt not speak ill of the gods (ALAmm, Theous), 

And the prince (Nasia) in thy people thou shalt not execrate ! 

— Exodus, xxii. 28 ; Hebrew and Septuagint Scriptures. 

Let no one blaspheme the gods, whom other cities esteem ! — Josephus, 
Ant., iv. 8; contra Apion, II. It is evident that Josephus has helped 
out the Old law by a commentary. 

Get up, make for us ALAHim (gods) who may go before us ! — Exodus, 
xxxii. 1 ; Spirit-Hist., 113. 

Before the Persian army was carried, on silver altars, " the sacked 
and eteejSTAl Fiee" attended by the Magi singing hymns. 1 — Univ. Hist., 
v. 301 ; Arrian, ii. 6 ; Curtius, iii. 8. 

1 will draw nigh unto the central shrine 

Where stands the God of Light, 

And the blaze of fire that hath been called imperishable ! 

— ^Eschylus, Choephorae, 1040 ff. 

The fiee shall ever be burning on the altar : it shall nevee go out ! 
— Leviticus, vi. 13. 

1 Then came the chariot of the God of Heaven (Sol-Saturn or Ahura-Mazda) 
which the Horse of the Sun followed. — Univ. Hist, V. 301. Ahura-Mazda's 
body is the Sun (Mithra). — Spiegel, Avesta, II. 13*7 ; Spirit-Hist., 144. 

" He worships, or recognizes, as God, the Being who is manifest in the sun, 
him who is apparent in lightning, in the ethereal elements, in air, in fire, in 
water, in a mirror, in the regions of space, in shade, and in the soul itself." — 
Cokbrooke, Religion of the Hindus, 38 ; see Psalm, exxx. 



APPENDIX. 185 

Let the Vestal Viegixs preserve the Eteenal Fiee of the public 
fiee-altae. — Cicero, de Legibus, ii. 8. 

Egyptian Book of the Dead. 

Thus speaks Osiris, Iff. N*., the Justified, Saved : 

I am the Creator who has made the heaven, who has framed the 
manifold lights which illuminate the earth, the Framer, the Producer 
of all those Powees, the Father of the gods; the Creator, the eye-radianfc 
Lord of Life, who has brought up the other gods. 

Praise to your Face, ye Lords, ye many Powees who purify me, who 
guard and walk through the houses of devotion ! Praise to your Coun- 
tenance, ye Lords of endless times ! To the shining Weaver of the ra- 
diant gods and the Powers that shine in the morning, the governors of 
the house of offering, as well as to the mighty and powerful Chief who 
over them is Lord in wisdom. 

Praise to your Countenance, ye Lords, ye holy gods who are gathered 
as pure and eternal leaders and judges of the worlds, and ye other gods, 
ye possessors of the divine habitation in the land of heaven, in your 
home! 1 — Todtenbuch, cap. 79. 

1 " The worship of angels." — Paul, Col., ii. 18 ; 2 Kings, xxi. 5 ; xxiii. 5 ; 
Zeph., I. 5; Gen., xxviii. 12; xxxii. 1, 2; 1 Kings, xxii. 19; xx. 10; xix. 2; 
Bent, iv. 19; xvii. 3; xxxiii. 2; Isaiah, xxi v. 21; xxxiv. 4; Romans, viii. 
38 ; Jeremiah, viii. 2 ; Dan., iv. 10, 14 ; Spirit-Hist., pp. 311, 355. The Per- 
sians worshipped angels, Stars, etc. — Hyde, 122, 126, 241 ; 1 Peter, hi. 22. 

The most sacred company of the Stars ; ... for those who have studied 
philosophy pronounce the Stars to be living beings. — Philo Judaeus, The 
Planting of Noah, xxviii. ; hi. 

Thou shalt not make the likeness of my servants that serve before me on 
high! — Talmud, Tract. Avodasara, p. 42, b., transl. Br. Cruse. Compare 
Beut., iv. 16, 19. 

Thou shalt not make the likeness of any figure that is in the heaven above ! 
— 2nd Commandment ; Hebrew Bible. 

" Abram then first dared. to declare that God the Demiurg (Architect) of all 
things is One ! And of the other (gods), if any thing is contributed (by them) 
to (human) happiness, that each bestows (it) by the command of God, and not 
by their own power ! And he conjectured these things from the phenomena of 
the land and sea, and from those of the sun and the moon, and from all those 
things which take place in the sky .the celestial phenomena). For if the 
power were in them, then they would attend to good order among themselves. 
But they are evidently wanting in this, and the things which they co-operate in 
for our greater good, (they do it) not of their own authority, but they confer 
benefits by the power of Him who directs ; to whom alone it is right to render 
honor and thanks !" — Josephus, Ant., I. 8. 

Whoever finds instruments, and upon them representations of the sun 
moon, serpent, must cast them into the Salt Sea (Dead Sea). "Rabbi Salamon 



186 sod. 

The lofty mansions where Orion or Sirius dart from their eyes the flaming 
rays of fire ! — Euripides, Hecuba, 1100, Buckley. 

I am the Creator of the other gods, shining in the firmament which 
girds the lands round. Sing, ye men, the splendor of my works with 
songs, also the Leaders and the Children of the gods, who walk in the 
space of the " Girdle of Osiris" l N". N"., in the windings of their way, 
ascending and going down according to different decrees ! I am the 
Preserver of men, the Sun-god who moves around in the circle of 
heaven, the shining King of life, Osiris, whom the evil-doers fear one 
day as well as all days, who has animated the Indian Bird (Phoenix), 
the Son of Osiris N". N"., the Justified, Saved. The God of the universe 
is pleased with life ; Osiris N". N"., the Justified* Saved, enjoys himself 
just as you enjoy life. I am the Shining, Kesplendent, in the house of 
prayer of the gods at On (Heliopolis). 

Discourse of the Illustrious who makes his enemies blush, the God who 
lias created the worlds. 

There is a Judge of men, whose arm is strong; who illuminates with 
his beams. 

I am the Sun-god shining in the firmament, who puts his enemies to 
shame, even the mighty one and the leader of the people. I judge the 
lord of the royal diadem, both the illustrious and the obscure man who 
walk in my light ; as well the beggar as him who is like me in might. 

Therefore destruction to the people of sinners which is unlike me, and 
also to the leader of the people ! 

Duration is to me with Horus, Labor is to me with Ptah, Eeverehce is 
to me with Thoth, Might is to me with the creative deity. I walk upon 
my feet, my words come out of my mouth. 

Fear, Adore ! No one is like to Me, not even the leaders of the peo- 
ple. — Booh of the Dead; Uhlemann. 

I am the Chastiser of those who touch (attack) the life of the oon- 

ben Gamaliel says : If they are upon valuable articles they are forbidden ; if 
on common, allowed! — Mishna, Avodasara, text; transl. Dr. Cruse. 

From the angels come forth stars and planets and " whirls of flame" and 
" governing dots 1 ' which are the heads of stars, among which many are stars. 
. . . Each star, since it has the alphabet per se, and one name, has dominion 
with its angels over itself (in ipsam). — Intr. inSohar, Kabbala Denud., II. 325. 

He thought that the Sun, bringing the Moon with him, and the (eleven) 
other Stars (that receive their power from the Sun and Moon) came down 
upon the earth and adored him. — Josephus, Ant., II. 2; Gen., xxxvii. 9. 

The Kunetes (Corybantes) are said to surround and to dance around the 
Demiurgus of " wholes" (planetary spheres), when He was unfolded into light 
from Rhea. — Proclus in Plat. Theol., vi. 13 ; v. 9 ; Iamblichus, de Myst. t 
185, Taylor. 

1 The Twelve Signs of the Zodiac. 



APPENDIX. 187 

seceated, who touch the life of the illustrious, who infringe the laws of 
men, who rise up against the holt. — Boole of the Dead, 65 ; {Thiemann, 
iv. 260. 

The princes of heaven all daily behold the glory of the King's Crown 
upon the head of Thee the Mighty Prince, which is the Crown of Power, 
which is the Crown of the Endurance of thy Government, an image of 
thy might. 

Songs of praise to the Creator of Egypt and of the shining bark of the 
Lord (the Sun). Make those to fear, who hate thee, make thine enemies 
to blush, Lord and Prince of the very shining Star-house ; Thou who 
hast joined together thy plantation, Thou who seest the murderer of thy 
child of man, the righteous. Let me go to Thee ; Unite me with Thee; 
Let me look upon thy Sunlight, King of the universe ! 

Praise to thy Face, Beaming Light in the firmament, to Thee, to the 
shining Lord of thy heaven's bark, to the Creator and Ruler who renders 
justice to all men, who delight to see Thee walking in thy web of 
splendor. 

SUPEESCEIPTION. 

Song of praise to the creative Sun-god, the Father of the worlds. 

Praise to thy Face, Glorified (Illuminated) ! To the Creator and 
Framer, the Prince and Former of the other gods. 

Thou gavest the goods of Egypt in rich plenty to the Osiris N". 1ST., the 
Justified, Saved/ 

Praise to thy Face, Glorified ! To the Prince of princes who hast 
founded the plenitude of the earth's circle. 

Thou gavest the goods of Egypt in rich plenty to the Osiris K K, the 
Justified, Saved! 

Praise to thy Face, Lord of the gods in heaven, Thou who hast filled 
the Star-house with His good things (blessings). 

Thou gavest the goods of Egypt in rich plenty to the Osiris N". K, the 
Justified, Saved! 

Praise to thy Face, pitying shining Prince, who has kindled up the 
glory of Adon-Ra ! 1 

Thou gavest the goods of Egypt in rich plenty to the Osiris K N"., the 
Justified, Saved ! 

Praise to thy Face, great mighty Author of the gods, the children of 
Typhe (Heaven), Prince of the Star-house. 

Thou gavest the goods of Egypt in rich plenty to the Osiris 1ST. K, the 
Justified, Saved! 

Praise to thy Face, shining Prince of the Star-house, who breakest in 
pieces the locks of the doors of the powerful. 

Thou gavest the goods of Egypt in rich plenty to the Osiris 1ST. N., the 
Justified, Saved ! 

1 God the Sun. Adon ef-hra=tke shining Lord.— Uhlemann. 



188 sod. 

Praise to thy Face, to the Loved of the gods, to the Author and Pre- 
server of human laws, God the Creator of the worlds. 

Thou gavest the goods of Egypt in rich plenty to the Osiris N. K, the 
Justified, Saved! 

Praise to thy Face, Wise Eegent ! To the Builder of his renowned 
habitations, to the Prince who has formed the Star-house for his many 
Servants. 

Thou gavest the goods of Egypt in rich abundance to the Osiris ST. N., 
the Justified, Saved ! 

Praise to thy Face, to the Mighty, Exalted, Thou who puttest thine 
enemies to shame, who dost overturn their habitations. 

Thou gavest the goods of Egypt in rich abundance to the Osiris N". N"., 
the Justified, Saved ! 

Praise to thy Face, 0, Feared ! Thou destroyest the disciples of the 
Liae (the Devil) which fail in bringing offerings and presents ; thou 
hatest the residences of the tyrants. 

Thou gavest the goods of Egypt in rich plenty to the Osiris 1ST. N., the 
Justified, Saved! 

Discourse of the nature and way of the Creator, the God, and of the 
trumpets as well as of the lightning of the clouds of heaven. 

Thus speaks Osiris N". N". the justified, blest : It is I who cover with 
darkness 1 the gleaming garment of the heavenly floods when I speak 
through the trumpets as Loed. Think of the trumpets and of him who 
illuminates the clouds of heaven ; and of the thunder of heaven, 
together with the summons : Fall down ye women ! and with the sum- 
mons : Fear ye, Fear ye, ye men ! I lead my people which fears my 
arms and the mighty force of my mouth. I execute justice with anni- 
hilation, I walk around, calling: Be subject to Me the Euler who 
oversees the lands of the world and the city Abydos (Abot) which I 
have selected for Me. I am one who cares for men and I lead to me the 
pious of the city. I have appointed the time of destruction and / 
firing up the clouds of heaven at the appointed season ! 

I am the Lord of the trumpets and of the clouds of heaven. Praise 
me O my trumpets and the clouds of heaven all time, as often as I let 
my mouth speak ! Offer to Me, the Annihilator of the godless, the 
Chastiser of the reviler who does not celebrate the Feast of the fifteenth 
day (the Fullmoon) ! 

I am the Lord of the trumpets and of the clouds of heaven. Praise 
me ye my trumpets and the clouds of heaven at the time when I let my 
mouth speak ! Cast yourselves down before me when the stones of the 
houses under the heaven fall to the glorification of the Prince and Gov- 
ernor (the Thunder-God). 

I am the Lord of the trumpets and of the clouds of heaven. Praise 

1 Isaiah, 1. 3. 



APPENDIX. 189 

me ye my trumpets and the clouds of heaven at the time when I let my 
mouth speak ! Bow before Me, the Eadiant in the house of prayer ! 
Fear me, who is crowned with the crown of power. 

Bring linen and dead-clothes, give offerings ! 

Present to me frankincense for an offering, give everything else and 
delightful liquid libations let each give ! 

I am the Lord of the trumpets and of the clouds of heaven, a Kixg. 
Praise me O my trumpets and the clouds of heaven ; Me, the Kixg, at 
the time when I let my mouth speak through my trumpets out of the 
clouds of heaven, to the annihilation of those who commit shameful 
deeds ! The Leaders of the clouds of heaven praise me, the songs of 
praise of the congregation of men exalt me, Me, the shining Creator of 
the Powees over them, "Who sees what you do, the Loed of the floods, 
also Me, "Who in wisdom hears you. — Booh of the Dead, 80, Uhlemann. 

Iahoh thundered from heaven and Alion gave his Voice ! — 2 Sam., xxii. 

When he utters his Yoice there is a multitude of waters in the 
heavens. — Jeremiah, li. 16. 

To Indea. 

Whatever sin we have committed against you let us obtain, Indra, 
the broad safe light of day ; let not the long darkness come upon us ! 

When thou thunderest, when thou gatherest (the clouds), then thou 
art called like -a father ! 

There is no one like thee in heaven or earth ! 

Bising even before the day, awakening thee when recited at the 
sacrifice, clothed in sacred white raiments, this is our prayer, the old, 
the prayer of our fathers. — Max Midler, p. 542, 546, 483. 



NOTES 



P. xvii. 
Jerem., xi. 12, 13 ; vii. 17 ; 1 Sam., vii. 4 ; Joshua, ix. 10. 

P. 39, line 1. 
Isar=castigavit ; IsaHm the chastised, chastened, the good ; Saeis=» 
"eunuch;" chastised with swords during the Mysteries,— Sod, I. 38, 42. 

P. 40, 48, 52. 
Adoni-Zadak, king of Iarosalam. — Joshua, x. 1, 3. 

P. 86. 
From the time of harvest, that is, from the middle of April to the 
middle of September, it neither rains nor thunders. — Home's Introd., 
II. 25. 

P. 87. 
Seed-time (Zero, 3? 'If) com P r i se( ^ the latter half of the Jewish month 
Tisri (Athanim, Adonia, Eleusinia, September), the whole of Marchason 
(October) and the former half of Kasleu (November). During this 
season the weather is various, very often misty, cloudy, with mizzling 
or pouring rain. — Home, II. 23. In Marchason the Jews prayed for the 
Ioee, the autumnal rain. — Ibid., 75. 

Pp. 100, 112, 165. 

The Great Plain of Iezeeel (IsAEAELah. — Joshua, xviii. 18), the 
HAEMAgEDON of the Apocalypse, extends from the Mediterranean (and 
Mount Carmel) to the place where Jordan issues from the sea of Tiberias. 
The Mourning for Hadad-Kimmon in the valley Mgdon (Megiddon) was 
in the Plain of Esdraelon. — Home, II. 33. Megiddon was in Galilee. — 
2 Kings, ix. 27. Izraela^. — 1 Kings, xviii. 46 ; Izrael (Izroel). — 2 Kings, 
viii. 29. 

P. 163, note 2. 

Jeremiah, xlix. 28, 29; Isa., xxi. 13, 16; Ezekiel, xxvii. 21. 

Spirit-Hist., 392; Isaiah, xlii. 11. 



192 sod. 

P. 28 ff, 147, 162, 140, 75, 77, 82, 83 ff, 111 note 1. 
Fossilized antediluvian fishes were formerly discovered on Lebanon. — 
Home, II, 29. Geology teaches that the mountains rose from the sea, 
like the Pacific Chain of submarine elevations. The Hebrews seem to 
have supposed that the Flood covered the mountains. 

P. 23, 160, line 29. 
Maor, light; NagaA light, Nahor light, Nahi light, — Seder Lason, 211 ; 
Nar, Nir=light, candle ; TahalaA. light ; Seraga lamp ; Tehiru " light," — 
Kdboala Denudata, II. 254; Zio=fulgor, brightness. — Ibid, II. 255. 
Syriac Ziua. — Codex Nas. passim. Nasid torch. — Seder Lason, 221. 
Shemer torch. — Ibid., 351, (from Mar, Anak, Anar, Anas Anah, Nero, 
Tal, Asarak, Tar (Thor, Athor), As, or Az, Zeus, Shemir, etc., names of 
the Sun). We have also Charas, Cheres, Koras, Kurus, and Cham&A, 
names of the Sun. — Kabbala Den., II. 101, 111. 

P. iii., iv., 146 note, 168, 170. 
The Phoenicians together with the Supians of Palestine (Jews) fur- 
nished three hundred. And these, the Phoenicians, anciently dwelt, as 
they themselves say,. upon the Red Sea (the Exodus): going out from 
thence they inhabit the parts of Sunia (Syria) that are along the Sea. 
This district of Syria and all as far as Egypt is called Palestine. — Hero- 
dotus, vii. 89. Compare Spirit-Eist., 263 ff. There was no distinction 
between the Hebrew and Phoenician language, and the Jews spoke in 
Aramian-Syrian. 

P. iv. 
The Eabbins said "raising up seed to one's brother" was an ancient 
custom in force before the Law of Moses ; which did here but enact what 
was formerly practised! — Jerms, 503. The Law of Musah must have 
been introduced in the early Rabbinical period ; else the Rabbins would 
not have known what preceded it. 



NOTES. 193 

Pp. x., xi. 

Sod, tegere, obtegere, obducere (to hide, cover np, make a mystery 
of). — Simon-is Lexicon Hebr., II. p. 1597, by Eichhom ; Halae, 1793. 

P. 21. 

The Hebrew word &cmah (I am ; CHiah, mab, to be) means Life. Its 
root is ach, with the vowelic prefix, Iach, the Arabic Iatjk the Sun-god 
whose emblem is a horse. — Spirit-Hist. of Man, 67, 69, 78, 86, 90, 330. 
Adding the termination os we have Iach, Iachos, meaning Life. — Sod, 
I. 20, 54, 21. S softens into h, therefore Iachos becomes Iachoh. — 
Spirit-Hist., 72, 73. Since the Hebrew verb cniah "life" "to be" 
appears also in the softened form Hiah "to be;" IacMh softens 
into Iahoh. So the Syriac Massiach softens into Messiah, the He- 
brew Ach (Alas) into Ah in English ; Ach in German. Chi Iachoh 
(Iahoh) May the Lord (Iacchos) live ! — Ruth, iii. 13 ; 1 Sam. xiv. 45 ; 
2 Sam., iv. 9. Chi is also an adjective, as Al chi 1 the living God. Iachi 
Al=" God lives." — See Robinson's Gesenius, p. 309, Triibner. Iacche, 
O Iacche! Iacch', O Iacche! Iachi, "lives," is the root, the 3d person 
singular. Ach, f]^, means fire, heat, burning; a fire pot used for heat- 
ing. — Gesenius, Bagster & Sons, London. IachoA, your God, is a con- 
suming Fiee. — Deut. iv. 24. Sun, fire, light, life, have the same root. — 
Spirit-Hist. 158, 72, 161, 162, 150. Therefore when St. John said 
Christ was the Light and the Life he was speaking Oriental Philosophy ; 
for the Anointed was the Solar Logos of the Supreme Being. 

10, 10, Lord ! Lord ! Come now to our company. 
Bromios ! Bromios ! . . . . 
Dionysus is in the halls. Worship Him ! 

Euripides, Bacchae, 596. 

Pp. 75, 77 note 1, 147. 

I will be as the Dew of Isaral : he shall flower forth as a lily and infix 
his roots like Lebaxox ! — Hosea, xiv. 6. The Heaven gives its Dew. — 
Zach., viii. 13. 

Ask of Iachoh eaix! — ZacTiariah, x. 1, 2. 

The Reappearance of the Divine Giver of Joy 2 (Bacchus) was sym- 
bolized by the torch in the Anthesteria. — Gerhard, 160. The Diony- 
sus for a period asleep or dead with the withered Nature is "again- 
come " to Light with new Life. To the salvation (Heil) of the peoples 
He will now reveal Himself anew generatively and receives the chief 

1 Justus quidem vocatur E1-chai. Justitia Adonai ! — Kabbala Den. 
I. 660. 

2 Laetabitur cor vestrum, et ossa vestra sicut herba germinabunt. — Isaiah, 
Ixvi 14. Schmid. 

13 



194 sod. 

priestess to wife as a symbol of his marriage with the lap of Earth (or 
with the Female Principle generally). — Ibid. 160. The phallus is the 
emblem of New Life as is also its other form, the obelisk : thus it sym- 
bolizes the Reappearance of the Dead ! We were buried with Him, 
we are risen with Him to Light!— Sod, I. 23, 109-116, 117, 22. 
The Israelites were warned against the Phallic worship of Bol-Pour 
(Priapus, Bacchus). — Donaldson's Chr. Orth., 213. This is the Bacchic 
worship :— Compare Gerhard, Anthesterien, 197, 198, 160, 201, 204. They 
mourned just like Mournings over the Only-begotten, like Hadad-Rim- 
mon's Mourning (the Mourning for Adonis) in the valley Megiddon : — 
SakhariaA (Zagr^s), xii. 10, 11. 

Which sacrifice in Gardens and burn incense on bricks. Which sit in 
the sepulchres and pass the night in Vigils ; that eat the flesh of swine ; 
and broth of the abominable things is in their vessels. Which say, 
Stand by thyself, Come not near to me for I am holier than thou ! * 
Making an offering, swine's blood I Sanctifying and purifying them- 
selves in Gardens behind one (tree of Adonis) in the middle, eating 
swine's flesh, and abomination and the mouse. — Isaiah, lxv. 3, 4 ; Ixvi. 
3, 17. See Sod, I. 89, 104, 105. 

The Resurrection of Dionysus is related, Sod, I. 49, 105, 110, 59, 81, 
91. The Resurrection (Anodos) of Kora (the wife of Koros, Kurios) is 
described Spirit-IIist. 213; Gerhard, Anthest. 161. The oft-mentioned 
notice of the Ascension (anienai) of the Dead came in the same time of 
the year that the Return of the Goddess of the Underworld was cele- 
brated. A vase represents the Epiphany of Dionysus and His Goddess. 
They rise out of the earth, and their appearance in the light of day is 
surrounded by Bacchantae and Silenuses. — Gerhard, 161, 162. This 
Resurrection of Dionusos and Kora is the Return of Adoni and 
Ariad(o)ne, the wife of Bacchus. — Sod, I. 23, 104, 105; Gerhard, 163, 
199, 200, 208. The "Holy" sacrifice a sacrifice, an ineffable mystery, 
in the temple of the Apollo when the Thuiades wake the " God of the 
Phallus-basket."— Plut. delside, 35 j Gerhard, 166, 201, 202. This was 
performed at Bacchus's Grave. — Ibid. The Ascension of Semele is 
also mentioned. — Ibid. 202 ; Plut. Qu. Gr. 12. The Day of the Feast 
of Pots at Athens began with offerings for the Dead rising from the 
grave like the Spring-seed from the quick Earth! — Gerhard, 192. A 
like Festival of the Dead was connected with the Hydrophoria (Water- 
bringings) and other feasts. The Hydrophoria were Athenian Feasts oi 
the Dead. After the Ascension of Kora (Anthesterion 13th) the even- 
ing of the same day was probably devoted to the Torch-procession of 
Iacchos. — Ibid. 192. Iachoh makes the soul ascend from Hades! — Sod, 
I. 105, 50, 51. The torch is the symbol of New Life! 

I have disposed a torch for mine anointed. — Psalm exxxii. 17. 

1 la the Mysteries they fasted. Compare Zachariah, yii. 5 ; Sod, I. 55. 



NOTES. 195 

Go now, and for this man display 

Your Sacred Lamps to light the way 

On his return to Light ! — Aristophanes, Frogs. 

Not to live is to live ! — Aristophanes, Frogs, 1022. 

To die is to live ! — A Fragment of Phryxus. 

Pp. 68, 22. 
The Jews divided the Subterranean Region into two compartments, 
making one Paradise, or Abraham's bosom, and the other " Gehenna," 
the place of torment. The rich man in Gehenna sees, across a wide 
gulf, Lazarus in ''Abraham's bosom." — Jervis, 500. This was the 
Greek and Homeric notion. Paul mentions the descent to Sheol 
(Saul) ; but, being an educated man, prefers the Persian view that 
Paradise was in the third heaven, instead of the Old Testament, Greek 
and Osirian view that it was beneath the earth. — Spirit-Hist. 159, 160, 
210. 

Pp. 71, 72, 191. 

O dwelling of the Curetes, and ye divine Cretan caves where the 
QovvJoantes with the triple helmet invented for me this circle o'er- 
str etched with hide. — Euripides, Bacchae. 

Rejoice Issakar (Z&greus) in thy Tents! — Deut. xxxiii. 18. 

With singing they shall not drink Wine, bitter shall the Sakae be to 
the drinkers ! — Isaiah xxiv. 7-9 ; Schmid. What they have laid up 
they shall carry away to the Brook of Willows. — Isaiah xv. 2, 3, 6, 7* 

Pp. Ill, 129. 
Eumolpns was killed by Erectheus. — Laurent's Tour, 108 ; Anthon, 
496. The temple of Neptune Erectheus was united, on one side, to the 
temple of Minerva (the female Wisdom). They sacrifice to Erectheus on 
the altar of Neptune (Bacchus, Hermes, the male Wisdom). In the 
inner part of the edifice is a well of sea watee ! Callimachus made a 
lamp 1 of gold for Minerva. In her temple is a wooden Meecttey and a 
palm-teee. — laurent, 102, 103, 108. At Eleusis Neptune-Erechtheus 
was Father of Eumolpns. — Gerhard, i. 208. Eumolpus is mentioned 
with Olen, Linus and Orpheus (Sol). — Gerhard, i. 333. Orpheus like 
Attes-Adonis, is Founder of the Mysteries. — Ibid., i. 428. "Erechtheus, 
the Neptune or the Zeus." — Scholia of Tzetzes to Lycophron. "Before 
the entrance to the Hall of Erechtheus is the altar of Zeus (Dios, Deus) 
the Most High ["—Laurent, 102. 

P. 118. 
Bhur is verily Agni (Fire). — Taittarya Upanishad; Bill. Ind. xv. 
10, 11. 

1 Resurrection and Life. 



196 sod. 

P. 119. 
The 27th of Tammuz was the Feast of the Chief God Hainan, among 
the Harranites. — Chwolsohn, I. 507. They had their "Mysteries." — 
Ibid., 509. 

Pp. 127, 129. 
An Arab feast, Msan (March) 20th ; offerings were then made to the 
Moon ; offerings were made to the Oldest gods of Ilarran. — See Chwol- 
sohn, I. 407. 

P. 146. 

There is no evidence to show that circnmcision was essential to 
health. In fact it was at last only used by the priests and great scholars 
of Egypt. Jervis gives us (from St. Ambrose) the hint ! He says " No 
one was compelled to conform to this ordinance unless initiated into 
the Mtsteeies." The Hebrew circumcision, therefore, like the Egyp- 
tian, is one of the ceremonies of the ancient Mtsteeies ; and is another 
evidence that the basis and starting-point of the Old Testament was the 
Mtsteeies. Pythagoras submitted to it in order' to be entitled to a 
greater participation in the Mtsteeies ! — Jervis, 296, 297. 

Pp. 141, 143-5, 148, 149, 67, 117. 

The Rabbins have a saying, that God made all things by the letter 
H. — Jervis- White Jervis, 59. This is the Breath, Dutch Adem, 
Hebrew Adam, German Odem and Athem. — Genesis, ii. 7. This is the 
Pneuma ! 

P. 149. 

The Male and Female principles in the Divine Mind are our First 
Parents — Adam and Euah, the Breath (Dutch Adem, German Odem 
and Athem, meaning breath) and the Life (Iah, / am), the Logos and 
the Zoe. — Gen., ii. 7; and the note -by Julius Bate, Rector of Sutton, 
Sussex. Adam gives names to the animals. — Gen., ii. 19. The Divine 
Male Brahma-Purusha does this in the Hindu religion. — Spirit-Mist., 
180; see 159. Therefore shall a man leave his father and his mother 
and shall cleave unto his wife. — Gen., ii. 24. This observation, relative 
to his father and his mother, on the part of a man who had never had 
any, and might reasonably be supposed to cherish no sentiment on the 
subject, is particularly curious. — Pentateuch Analyzed, 54. 

Pp. 149, 150, 94, 120, 135. 

" Adonai vocatur Tempus." " Arbor ilia, quae dicitur Cognitionis 
boni et mali ; nempe metrum Adonai." " Adonai qui vocatur Zadak" 
'Zeus; Zadik "the Just"). — Kabbala Ben., I. 476; Bev., xxii. 1 ; Sod, 
I. 39, 40, 53. 



NOTES. 197 

P. 154. 

Hanocli was the Inventor of letters and learning. In short, he was 
the " all-knowing Sun," Hermes. " The Greeks anciently had the 
same notion of him, as appears from Eupolemus, where it is said that 
this Patriarch was the first who taught the knowledge of the stars . . . 
and was the same as Atlas" (Talus, the Sun). — Jervis, Genesis, 111; 
Eusebius, Praep. Ev., ix. 17; Stephanus Byz., de JJrbibus ; see Spirit- 
Hist. of Man, 60, 61, 67, 55, 171, 172, 144, 145, 230, 191, 250, 327. 

Hanoch was also a "land of the Sun." — Gen., xxv. 4; Jervis, Genesis, 
365, 366. These were their names in their villages. — Gen., xxv. 16. 

Pp. 150, 27, 10S, 25, 26. 
Kimmon was prohably a name of Laban the Arami. — Gen., xxxi. 20. 

P. 165. 

I&chudaJi, Iahuda, lend, the Liox in Iacob's circle of the year, is 
APwiEl, AeSs who consorts with Yenus ; IAR with the Liox's head, on 
the Egyptian seal in Dr. Abbott's museum. He is the Sol-Leo, Judalrs 
Sun-god that (as Baal Adoni) is the paramour of Thamar 1 (Ariadne, the 
feminine of Baal-Thamar). — Movers, 681 ; Judges, xx. 33. Movers says 
Tamar' 2 is a name of the Arabian Dionysus; and that he is Sanchoni- 
athon's Zeus-Demar a son of Saturn (Kronos-Exron). His wife was 
Astarte (Yenus). His holy river was called Damour in Phoenicia, now 
called iNahr-Damur. — Movers, 661. 

And Tamae sat at the gate of Oinim which was by the road to Tdjax- 
nh; for She saw that SehzA was grown up! — Genesis, xxxviii. 14. Her 
laying aside her icidoic''s iceeds forcibly recalls the joy of Yenus-Isis when 
Osiris is found! 3 — Spirit-Hist., 193, 205, 394, 398, 397, 381. 

Until SeloIi (Asel, Sel, Siloa, Siloh, Helios, Sol, Selli) comes ! Who 
binds the young Esel (ass) to the Winestock ! — Gen., xlix. 10; JSforFs 
Hebrew- Chaldee- Rabbinical- Diet., 273. Bel was both male and female ; 

1 Azazon-Tamar. — Gen., xxv. 8. The reference to Tamar the Goddess 
Asarah, Astarte, Yenus, is rendered more certain by the use of the word Ke- 
desha/i. — Gen., xxxviii. 21. Kedeshah means a temple-slave in the Bacchus 
and Yenus temples. It- is not the ordinary word for harlot. There was an 
order of females " dedicated" to the worship of Ashtoreth (Astarte, Yenus) 
who practised dances and prostitution in honor of their god, bringing their 
impure gain into the treasury of the temple, or expending it in sacrifices as 
priestesses of the Goddess. With this latter object the kid seems to have 
been offered to Tamar. — Jervis, 504. These are the Hieroduleu. 

2 The God TamUra.— Chicohohn, I. 321. 

3 The name Aso appears in the Egyptian Mysteries. The Hebrew mentions 
Asu or Osu (Esau) in the Euhemeristic narratives of Genesis. Aso is in the 
Egyptian mythus an -ally of the Devil and Esau is the Enemy of Iacob, red- 
haired like the Devil. 



198 sod. 

consequently Bel-Thamar was male and female. "Nork says that the ass 
and palm in Jewish symbolism symbolized the end of the year (autumn). 
The palm was sacred to the Sun, and was borne in the procession at the 
Jewish Eleusinia, the Feast of Tents. At the end of the year the palm 
(Phoinix) was burned as the symbol of departed time, like the Phoenix. 
Tamar also, whose connection with the Sun-god of leudah is now easier 
comprehended, was ordered to be burnt. — Gen., xxxviii. 25 ; NorTc, 274. 
Tamar means " palm-tree." — Jervis, 505. 

Who binds the young Aselws, 1 Selo/i, to the Wine-stock, 

(Autumnal Silenus comes on his ass !) 

To SeloA is the Congregation 2 of the peoples, 

Binding up the shoots of the vine, 

And the branches of the choice vine ! 

Washing their garments with wine 

And clothes in the Blood of the Grape ! — Gen., xlix. 11, 12. 

Bacchus takes the form of a Lion - . — Anthon Glass. Diet., 249: and Fork 
speaks of Bacchus as riding on an ass (Eselreuter). — Work, 273 ; Spirit- 
Hist., 396. "The coins struck in the new Bosra bore the undeniable 
symbols of the Dionysus or Dusaren-cultus, the image of Silenus with 
the leathern bottle on his shoulder." — Wetzstein, 118. 

Pp. 159, 165. 
The Syriac reads, " thou hast strove with the Angel, even with the 
Man:" which agrees with Hos., xii. 4. The name Isaral is given to him, 
because Asar is the Sun-god, called also Asarac, Asaral, Suryal, Surya, 
and Sur. As Hercules (Archal) is the Sun, Hercules is the God-fighter, 
Isaral. Israh-el means " God strives," Azar (Isar) being the War-god's 
name. Patrick allows that many of the Christian Fathers understood 
this "man" to be the " Eternal Logos." — Jervis, 453. Hercules is Son 
of Saturn, in later times. Therefore He is the Man, the Son of the MAK 
Isaral may be rendered "good God"! The scene is laid by the river 
Ibak, called Iabbok: the water of Bacchus tilled all the rivers. It is 
interesting to note the closeness with which the Rabbinical writer sticks 
to his text. He carries Saturn-Israel- Akab, or Kob, first to Laban, or the 
Labanon of Adonis, then to the water of Ibachus (Ibak), or Bacchus, and 
finally leads him to the " tents" or booths, or sheds, of Succoth or Yenus. 
He also makes him swear by Isak or Isahak. And we all know that the 

1 Asel is Sol ; Asellus, Esel, the ass. Asan is Sol ; Asinus, the ass. 

2 The Paneguris of the peoples at the feasts. 

Sarababel and Isuo erected an altar and celebrated the Feast of the Suc- 
Q,oth (Saikoth) on the return from the Exile. — Ezra, iii. 2, 4. Whoever goes 
not up to Iarusalam, at the Feast of Tknts, to worship the King Iachoh 
SABAoth, upon them shall no Bain fall! — SaJcariah, xiv. 16, 17 ; Nahum, 
i. 15. ETHANim means rains. — Donaldson! s Chr. Orth., 219. 



NOTES. 199 

oath, to be binding, must be by the name of the God, whatever name 
the j chose to call the Snn-god. The oath was the " fear of the Alohim !" 
— Gen., xlii. 18. Iacob, euhemerized into a man, is made to use the 
oath " the eeae of Isak," or Isahak. — Gen., xxi. 54, 42. 

The names of the Edomites and Arabs, given in Genesis as names of 
the relations and connections of the Patriarchs, are all names of tribes. — 
See Jervis, Genesis, 407, 342, 357, 358-400. Jacob came to Sal6w, the 
city $A.GH.em. Asach and Asal are both names of the Sun! Sol! El, 
Elohi, Israel, are three deity-names of Saturn ! Eusebius says that Saturn 
was called Israel. 

We must bear in mind that the Eabbinical author, "the inspired 
writer," had in view to turn the Arabs and Syrians from the ancient 
Syrian- Arab-Phoenician worship of Adonito the worship of the "Deity 
adored in Jerusalem.'''' If this work succeeded, Jerusalem's priesthood 
got the benefit of it. For Jerusalem was at that time governed by the 
Highpriests, as Etlmarchs. After representing the Jews as in the right 
line of descent, and the Syrian and Arab nations or tribes as their colla- 
teral relations, the Eabbinical author humorously touches the question of 
Eternal Good and Evil, personified in the hostility of Jacob and Osu 
(Esau). The Oriental belief was that these Two Principles could never 
be conciliated. They were as irreconcilable as Ahriman and Ormuzd, 
Typhon and Osiris. Iacob is therefore described as a Bedawin con- 
stantly an his guard against Esau: " And Osu said unto him, Let us 
take up our tents and depart; and I will go before thee. And Iacob 
said unto him, My lord knows that the children are tender ; and the 
flocks and the herds are with young, on my hands (upon me) ; and by 
overdriving them one day all the flocks would die. Let now my lord 
pass on before his slave : and I will proceed gently, on account of the 
cattle that is before me, and on account of the children ; till that I come 
unto my lord to Seir. And Osu (Aso) said, Let me then leave with thee 
some of the people that is with me. And Iacob said, Wherefore this 
honor to me ? Let me find favor in the eyes of my lord ! So Osu (Esau) 
returned on that day on his way to Seir /" — See Jervis, Gen., 441, 438. 
Thus Jacob escapes theEvil One's snares by being constantly on his guard. 
Plutarch, de Iside et Osiride, xxii., relates that Typhon, the Egyptian 
Devil, was red-skinned. — Spirit- Hist., 380. The same idea is repeated 
in Genesis, xxv. 25. Osu (Aso) " first came out mZ-haired all over." 
Plutarch relates of Typhon that he hunted near the moon. Genesis says 
Osu (Aso) was " skilled in hunting." And Satan is represented in Job 
as roaming about the earth as the Arabs do. We find the Sun-city 
Satana^. — Gen., xxvi. 21. 

When Iahudah (Judah) is made by the earlier Eabbins, for geographical 
and political purposes, to lie with his daughter in law, he supposes her 
to be a harlot. But, for the purpose of ridiculing or destroying the 
Adonis and Lebanon worship, and rooting it out of the country in which 
the Jerusalem Priests and Pharisees governed, the Eabbinical author of 



200 sod. 

Genesis also calls her a "kedeshah" (a temple-harlot, attached to the 
Adonis-services in Syrian, Phoenician and Palestine temples). — Gen., 
xxxviii. 21, 22. All this displays the attitude of the Eabbins and the Jeru- 
salem Hierarchy towards the worship of Astarte (Ashtoreth, Venus) and 
Adorns. Yet they preserved the name Adoni, as a name of the Hebrew 
God, through the Old Testament. In short, we understand the later 
Osiris mvths in Plutarch to indicate the existence of similar myths in 
Phoenicia and Jerusalem, which the Rabbinical author of Genesis alludes 
to. See Sod, I. 28, 29; Spirit-Hist., 396; Gen., xxxviii. 11, 14; et pas- 
sim. There is a certainty that the date of the Book of Genesis is poste- 
rior to the year 300 before Christ. As authorities we give Gen., xlix. 
10; Jervis, Gen., 573, 587; Sod, I. 166, 206 ff. Spirit-Hist, 247, 356, 
245. The passage respecting Silo A (Sol- Messiah) is- Messianic ; and this 
idea was first known in Persia, probably, 337 before Christ, in the time 
of Artaxerxes Ochus. — See Spiegel Vendidad, 16, 32. "Then from the 
SUN God shall send a Kixa !" — Sibylline Boohs ; Be Wette, Bibl. Dogm., 
160. 

" The Egyptian Sacred Books are older than the oldest parts of the 
Book of Genesis, which paints the life of the priests just as it was known 
to be in later times." —Movers, 112, 113. " A priest-college occupied with 
the expounding of dreams and magic appears at the court of PharoA 
as early as the history of Joseph. Even the name Hierogrammateus 
(Sacred Scribe, Chartamm, in the plural) occurs in the Hebrew transla- 
tion in the Pentateuch," Gen., xli. 24. — Movers, Phonizier, 112, 113 ; 
Spirit-Hist, 261 ; Jervis- White Jervis, Genesis, 492. The Eabbins said 
that the Law of Moses only enacted what was formerly practised. — . 
Jervis. Genesis, 503. 

Plutarch, de Iside et Osiride, the Psalm 139th and Ecclesiastes, ix. 2, 
show the advanced stage of philosophical speculation that the Rabbins 
had reached almost 200 years before Christ. They doubted much ! — 
Ecclesiastes, ix. 2. The Rabbinical author of Genesis gives us the very 
best Oriental style ; and the literary merit of the treatise is not suffi- 
ciently noticed. 

While throughout the Old Testament the Phoenician symbolism is 
constantly gleaming through the Rabbinical, as its base, and historical 
foundation, certain particulars of sun-worship occur to our mind, 
although not strictly in this connection. The three sons of Noh, Shem, 
Cham, Iapet, are names of the sun-god. Anos is Ianus (Nos, Noh) ; 
Shem is Shemes the Sun ; Cham is Ghamali, the Sun in Hebrew ; Iapet 
is Aphthoa, Phthah, Phut or Put, the Egyptian Sun, Apollo Puthios, 
and the Sol-Titan Iapetos. The Hebrew ox-angels, the Cherubs (from 
Kar, Kur, the Sun, Kherobs, or Kur-Apises), are related to the Apsa- 
ras (water-nymphs) and the Ribhus (Solar and Rain-angels) of India. 
As solar compound names of any length are most common in ancient 
Orientalism, it matters little, in point of meaning, whether they were 
called Ribhus, or Kur-Ribhus (the b and bh being radically one letter in 



NOTES. 201 

Sanskrit). The proper name a San-cherib 1 ' contains the roots of the 
solar names San, Cherubs (Corubas, as the Maeonians called Adonis) 
and the Ribhus all together. From Arab, 1 Ereb-us, Orpheus, Iurba (who 
is Sol, — Codex, A T as., I. 47), Iarbas (Apollo) and Baal-Iarob, names of the 
Sun, we derive the name of the Ribh-us and the Hebrew Rephaim. — 
Spirit- Hist., pp. 3, 12. The o.T-angels are the beneficent icater-tmgeh, 
the Hebrew and Egyptian symbolism of fruitfulness. The Yedas call 
the waters "cows" in their poetical symbolism. Compare the superb 
use of this figure in the Rabbinical story of Pharos's fat kine coming up 
from the Nile, the source of abundant or bad harvest. But it is far more 
agreeable for the reader, who knows not the Ancient Names, 2 to return 
to the names of the Arab tribes personified in the Patriarchs of Genesis. 

P. 166, 170-173, 174. 
The Sacred Scribe, or Rabbinical author of Genesis, has made the 
geographical and p>olitical aim of his treatise most obvious by its un- 
mistakable reference to Arab tribes whose names are given in the gene- 
alogies of Ishmael and Asu (Esau). The Phoenician Israelites came 
from the Red Sea, perhaps from Ak&bah 3 on the east coast of the Red 
Sea. — Jervis, Genesis, 359, 464-466 ; Herodotus, vii. 89. TAcob is 
assumed as the Founder of the tribe, and the other tribes or nations are 

1 The Sun is called Ribhu in the Yedas, and is the Source of Rain ! He is 
called " the germ of the waters," " satisfying with rain the reservoirs," " Agni, 
the embryo of the waters." " The germ of many waters he issues from the 
ocean." " He breathes amidst the waters like a sitting swan ; awakened at the 
dawn he restores consciousness to men ;" " born from the waters ... his light 
spread afar."— Rig Veda, Wilson; Spirit- JTist, 134. 331. 

Ribhus reposing in the solar orb, you inquire, " Who awakens us, "[Inappre- 
hensible (Sun) to the office of sending rain" ? The Sun replies " The awakener 
is the "Wind," etc. — Ibid., 64 from the Rig Veda. 

Aegypti incolae aquarum beneficia percipientes, nquam colunt, aquis sup- 
plicant, aquas . . . venerantur. — Julius Firmicus, de Errore, 2. 

" Orpheus is the same word as the Sanskrit Ribhu or Arbhu, which, though 
it is best known as the name of the three Ribhus, was used in the Veda as an 
epithet of Indra, and a name of the Sun." " Eurudike is one of the many names 
of the Dawn." — Midler, Com}). Mythol., 79, 61. " There may have been an 
old poet of the name of Orpheus, for old poets delight in solar names." — 
Midler, 79. See Sod I. Ill note. Iurbo is Sol.— Cod. Nas., I. 47. 

2 See Spirit Hist., 399, 89 ff 95-103, 388 ; also " Origin of Ancient Names 
of Countries, Cities, Individuals and Go Is," by the author. Names of Nations 
or Tribes should have been enumerated in the title above given, as they have 
the same origin, namely deity-names. 

b Akab, Keb, who is Saturn, gave the name to this country. — Spirit- 
74, 269. We find the name Akib, a district or tribe, and " Tell el G.\nie." — 
Wetzstein, Ilau&rn, 42, 100, 119, 120. Gaba is mentioned in Zaehariah, 
xiv. 10. 



202 sod. 

then included and personified in the genealogies of Iacob, Ishamael, 
Esau and Noah. "Undeniable accordance with geographical names is 
found in 1 Moses, xxv. 13, 14, 15, compared with 1 Chron., i. 29, 30, 31, 
where the tribes and places on the east border of Palestine are personi- 
fied as Children of Ismael : l the first-born Son of Ismael Nebiot, 2 
Kedar, 3 Adabiel,* Mibsam, Misma, Duma, 5 Massa, Hadar, Tema, Itur, 
Naphis, Kedma. 11 — Wetzstein, 88. Ishamael appears to have been the 
God El of the Shammah tribe which still inhabits the same desert. 
The Chief of the Shammah is mentioned, Genesis, xxxvi. 17, as one of 
the Beni Asu (Esau) in Adum. Some things go to show that Sar#A (or 
SaracA) is intended geographically as the designation of the Arab dis- 
trict of the Saracens {Jervis, Gen., 464), instead of mythologically as the 
Euhemerist 6 account of the native goddess Asarah (Ashera). The 
political aim of the Scribe was as important as the ecclesiastical. 
Allowing that Sarah's name is the name of the country of the 
Saracens or the city Sarach or Sarah, still Arab tribes, cities and 
countries bore deity-names (Spirit- Hist., 74 et passim) like Asar, 
Asarac, Sar, Sari, SaraA. "Many Ismaelite names already quoted 
may have been names of ISTomad Tribes (as Abaram), and with regard 
to those which we meet in the Bible the present names are of no 
assistance, since the tribes vanish by emigration, war, absorption into 
other tribes, or, not unfrequently, change their names. But where the 
Bible gives us names of places, there is hope of finding most of them, 
for the tradition of the Arabs is wonderfully true. Duma and Tema are 
to-day two stately places in east Hauran." — Wetzstein, 93. The small 
Arab tribes of the Euphrates have always two names and sometimes 
four, the names of the place, tribe, the great tribe to which it is tribu- 
tary, and of the Sheikh. — Jervis, 385 ; Col. Chesney, Rep. Euphrat., 36. 
John Jervis-White Jervis says: The names of the sons of Aesau 
(Asu, Osu) are still legible on this whole tract of country from Egypt to 
the Euphrates, being preserved in the national denominations of the great 
Arab tribes which people it at the present day. — Jervis, 466, 467. These 
tribes are mentioned at length, Genesis, xxv., xxxvi., xxxv., xlvi. ; Jervis, 
342, 363, 366-8, 448-9, 472, 536-7. The sons of Iacob turn out to be 

1 Asam, Sam, Semo, Shera, Shamir, Shemir, Isham, Baal-SEMes. 

2 Nabioth, the Nabatheans. 

3 Arabia. 

* Tob, Tabu, a land. Dhoba, a place. — Jervis, 169. 

5 The Dumatina of Arabia. 

G As to Euhemerism, this connection between Philo's Sagchoniathon and 
Genesis is clear enough. The political and sacerdotal expectations of the 
rulers of Jerusalem and the Rabbinical or priestly authorship of Genesis 
would be enough, in a general way, to account for the difference between the 
two Books. But even Sanchoniathon claims a Jewish origin, the Hebrew 
priest of the god IfifOJ, Hebrew Ieua n"l<TP* So it is clear that the author 
knew the connection existing between the two works. 



NOTES. 203 

personified nations, the sons of Esau the same. Besides the Shammah, 
Asuri and IsTebioth, other well-known tribes are named as persons f For 
a fuller account than we have room for, see John Jervis- White Jervis's 
Genesis. London, Bagster & Sons, 1852. 

Take the story of Iahudah's twins by Tamar : the story of the "break- 
ing forth " and the " scarlet thread " is woven to account for the names 
of the tribes, the Parasians or Perezites, and the Zarachites. — Genesis, 
xxxviii. 30 ; Jervis, 488, 221. So with the story of Afarim and Manasah : 
the object was to prefer one to the other for some political object. 1 — ■ 
Genesis, xlviii. 19, 20 ; see Jervis, 571, 580. While the priest or rabbin 
compliments the Arabians as the older branch he affirms politically that 
the Jacobites are the preferred. Of course the interests of Jerusalem 
would give this turn to his story. He says, "These are the genealogies 
of Osu (Esau) Father of Adorn in the mountain district of Seir." — Gen., 
xxxvi. 9. The policy was to raise the power of Jerusalem, the capital of 
Iudah. It had the best claims, since it was most difficult to take by 
siege. But it would never do to say openly that Iudah was the favored 

*. Respecting the four tribes, Iudah, Beniamin, Ephrim and Manassah, it is 
very plain why they are the most favored of the " twelve." Beniamin lies 
next Iudah and sided with Iudah against the other ten tribes, of the kingdom 
of Israel. Of course the Rabbinical author, writing in Jerusalem, the capital 
of Iudah, could not overlook Beniamin's proximity or its faithfulness. Next 
to JSemamin, on the north, comes Ioseph, the two kingdoms of Eprim and 
Manassah. The proximity of Eprim to Iudah renders it more fit for incorpora- 
tion and annexation to it. Of course it is preferred to Manassah, which id 
more distant, in Jacob's blessing. Jacob's blessing folloios history strictly, 
.nasmuch as Abarim, Aparim, Afarim, Ephrim, Epurim, was a great nation 
over against Iudah and Beni-Ammin. The tribes usually bore some kind of 
name of the sun-god, Baal, Apollo, Adon, or Bacchus. Apollo was called 
Epure from Abar, the Sun.— Spirit-Hist., 69, 71, 46, 94. The Hebrew tribe 
Eprim is therefore named from Abar (Eber) the Sun and Fire-god, or from 
Epure the Solar Apollo, or "from the torches" (purim) that at the nocturnal 
celebrations in honor of Adonis-Baal-Bacchus lit up the Apollo-mountain 
Epurm. And Irabom built Sakam on Mount Epurim, and dwelt in it.— 
1 Kings, xii. 25. Here the " sin of Israel," the Adonis and Venus worship, 
was probably celebrated in the licentious booths called sxcoth. He made twc 
golden bulls (of Bacchus-Adoni). The rabbinical author of Exod. xxxii. 4, 8, 
has the same aversion to the Adoni-symbols. Irabom also made " a temple 
of High Places." On the fidl-moon, the 15th of the Jewish month of October 
he made a feast of the Sun (Adoni), having regard to the lunar character of 
the Adonis-worship. He burned incense, as was usual in the Adonis-worship, 
which we learn from the Bible, and from Lucian de Dea Syria. — 1 Kings, xii. 
After all, Ierusalem had but recently abolished the Adonis-worship, for Asa 
(and, later, Iahosaphat) king of IahudaA (Ikud) took away the " High Places," 
images, and "Grovks" from the cities of Ikud«A, — 2 Chron. xiv., if we are 
to believe the rabbinical author! 



204 sod. 

child if the object was to please the eleven other nations or tribes; and 
Aphraim gets this preference, while Iudah is declared in quotations (?) 
of poetry to possess the hegemone. The Arabs, their allies against the 
Syrians, are treated by the priestly rabbin as collateral relatives and 
kinsmen. Amity with the Bedouins is the aim of the writer. 

The Saracens in the age of Ptolemy appeared to have stretched quite 
across the neck of the Arabian peninsula ; partly in an inner line 
behind the Nabathaeans, and partly interspersed with the Ishmaelite 
tribes. Ptolemy's Saracena, which adjoined these "mountains of 
Sarah," is the same with the land Amalak, the primitive seat of the 
Amalekites and their subordinate Edomite tribes. The classical boun- 
daries of the Saracens and the Scriptural boundaries of the Amalekites, 
in their largest sense, are identical, extending, along the same parallel 
of latitude, across the neck of the peninsula from the Nile to the 
Euphrates. The early Muslim Saracens were termed " Amalekites " by 
the Greeks. The mountainous land of Adorn (Seir, Edom) was situated 
south and east of the Dead Sea, forming a continuation of the eastern 
Syrian chain of mountains beginning with Anti-Libanus and extending 
from thence to the eastern gulf of the Eed Sea. Amalak, " the first of 
the nations, 1 ' gave name to the whole race of Aesau, as Midian did to 
that of KeturaA. Ptolemy's Saracens of the Egyptian border are the 
tribe of Amalak, and its dependents ; his inland Saracens are the 
Edomite tribes of Eaual, Kenaz and Shainmah, or the Kawalla, the 
Aeneyzeh, and the Beni Shammah ; whilst his Thamuditae are " Sara- 
cen horsemen of the tribe Thamud." — Jervis, 464-467. 

The tribe of Choilah (the Chaulothasi of Eratosthenes) is placed 'by 
Strabo between the Mbathsei (Nabioth) and Agraei (Hagar), Hagarenes. 
By Pliny they are mentioned as Chauelsei, and their territory is to be 
traced in the direction of Babylon ; since the wilderness of Sur, near 
Egypt, and Khoilah are opposed, as the extreme bounds of Arabia. — 
Jervis, 169; Gen., xxv. 17, 18; 1 Sam., xv. 7. 

Ikatan (Ptolemy's Katanitae, Kahtan) begat Al-Modad, Salap (Ptole- 
my's Salapeni of Arabia), Hazaramoth (the Arab Hazramaut), Irak ' 
(Septuagint Iarach, mod. Arab Ierha or Ierakh on the Arabian Gulf), 
Auzal (Ansel, Usil, a name of the Sun, and of Sanaa,, the Sun's city), 
Saba (Ptolemy's Asabi, an Arab realm, "Queen of Sheba"), Aupir 
(Ophir), etc.— Jervis, Gen., 195-197, 204; see Gen., x. 5, 27, 18. Mesa 
(the Messenes). — Jervis, 205. Saphar (Ptolemy's Saphar and Saphar- 
itae). 

The tribe of Teman (Gen., xxxvi. 34) extended its name over the land 
from Mount Seir to the extremity of the peninsula of Sinai. Omar is 
the Homeritae or Beni Ammar, and recovered, in the neighborhood of 
SANaa, 1 in the ancient Homerites, whose kingdom was founded upon the 

1 The daughter of the priest of the Sun is named AsANeth (Asaneta).— 
Gen., xli. 45. 



NOTES. 205 

ruins of the Tauktanee Empire of the Saheans. — Ibid., 468. The name 
of Ez-Zerak among the Rawalla tribes appears to connect the Zerah 
with his father Eaual.— Hid., 472 ; Gen., xxxvi. 17. The Shammah, 
Gen., xxxvi.- 17, are Pliny's Zamareni and Burckhardt's Beni Shammar. 
Their territory borders on the northern desert, near Ez-Zerak, Er- 
Rawalla, and other branches of the Aeneyzeh. — Ibid., 473. " These are 
the names of the chiefs of Osu (Aesau) after their tribes (nations), after 
their places, by their names."— Gen., xxxvi. 40. The ideas of geography 
were confined to the knowledge of the tribes of Shem, the nations of 
Kerne (Cham, Kham, Egypt), and the peoples north of Canon (Phoe- 
nicia), who have the name iaphet (Japetus, or "far-spreading"). 
Then follows a willful and voluntary genealogy, since we hardly can 
suppose that Sidon is the offspring of Africa. — Gen., ix. 18 ; x. 15. 

The Patriarch Peleg is the personification of the place Phaliga or 
Phalga not far from the entrance of the Chabur into the Euphrates. — 
See GJiwolsohn, I. 312. Sarug was a Mesopotamian city near the 
Hauran. — Jervis, 228 ; Cliwolsohn, I. 450. Terach must have been the 
mythic ancestor of Tarkai (Sarka£), Derketo (Yenus), the Goddess 
T&rkata. — Jervis, 231, 235 ; Ghwolsohn, I. 321. He was also called 
Adher (Adar), and by the Persians Tarkut ; the Talmud calls him Zarah, 
and Eusebius calls him Athar. — Jervis, 235. Haran was the city Haran 
in Mesopotamia. 

Kemuel is Straho's Kamiletes, a Syrian tribe west of the Euphrates ; 
Kasad is the Chasdim. — Jervis, 347. K&turah is Ptolemy's Katara. — 
Ibid., 357, 358. Zimaran, Iakasan, Madan (the Maadeni), Midian, Isabak 
(Esbuka, Sabak), Saba (the Sabeans), Dedan (Isaiah, xxi. 13), Asoram 
(the Asir Arabs), Lamim (Luma, not far from Saba, the capital of the 
Keturee Sabeans ; and Luma in Yemen, south of the Ashurees), Oiphah 
(Efa), Ofer (Afar), Hanak (Hanek, or Heneka7i), Abido (the Abkleh 
Arabs in the country south of the Asir mountains, in the direction of 
Sanaa), AladtfA (Ludia, a town of Arabia Petraea), are all identified with 

Gen., xxv. We have not space to 
) reader to read Jer vis's excellent work 
for himself. The whole of Genesis is written with consummate ability, 
and, as a literary effort, is the best specimen of ancient civilization 
which has come down to us. It preserves such an even balance 
between Euhemerism and Arabian and Semitic Geography as indicates 
the highest culture and the highest art. Its object was to blot out the 
Bacchic or Adonis worship from Palestine, and to create a new eccle- 
siastical and political state. 

P. 164, 160, 161. 

The change "from Gaba (Geba, Keb, Saturn) t© Rimmon" (Adonis, 
Krona, Kronos, the Sun) is only a change from one name of the Sun to 
another. — Zachariah, xiv. 10. 



206 sod. 

P. 174. 

From the learned editor of Pindar. 

" Although we are prepared to admit that the Canonical books of the 
Jews, of which we have been endeavoring to trace the literary history, 
existed both in Hebrew and Greek at the time when our Saviour quoted 
from them, we have no reason to believe that the text was settled pre- 
cisely in the state in which it is now found. No Hebrew MS. is known 
to be older than Kennicott's No. 154, which belongs to a.d. 1106 ; and 
though there are much older MSS. of the Septuagint, there is so much 
discrepancy between this version and the original, that it furnishes only 
a precarious guide for the establishment of doubtful texts. It seems, 
indeed, pretty clear that the editors of the Complutensian text arbitra- 
rily accommodated the Greek to the Hebrew ; and even in the Penta- 
teuch, which is the oldest and best translation, the Greek in many 
places corresponds to the Samaritan rather than to the Hebrew. . . . 
With regard to the Pentateuch, Gesenius supposed that the Samaritan 
and Septuagint versions were both translated from a text older than the 
present Masoretic, and there is nothing to invalidate this reasonable con- 
jecture except the absurd hypothesis that the Canon was closed and our 
present Masoretic text established under the influence of inspired 
editors ! The Samaritan text itself, for the reasons mentioned by Gesenius, 
must have been formed subsequently to the Exile, probably in the 
reign of Darius Codomanns, when Manasseh, the brother of the High 
Priest at Jerusalem, married the daughter of Sanballat, the Satrap of 
the Samaritans, and, in order to keep both his wife and his priesthood, 
established on Mount Gerizim a temple-worship in opposition to that 
at Jerusalem. It may be inferred that the text thus received by the 
Samaritans was the same in the main as that which was adopted by the 
Sanhedrim in Judaea; and, as the tradition respecting the 72 inter- 
preters of the Septuagint points to the number of the Sanhedrim who 
sanctioned that translation, as the Samaritan version of the Pentateuch 
stated to have been made by the pontiff Nathaniel a little before 
Christ agrees with the Targum of Onkelos, who flourished about the 
same time, and also with the Septuagint published about 100 years 
before, it would seem to be a fair conclusion, that, making allowance for 
the intentional alterations of the Samaritans, these four versions repre- 
sent to us the text of the Pentateuch, as dt was from the Maccabaaan age 
to that of our Saviour, more fully, on the whole, than the Hebrew text 
which we have derived from the subsequent labors of the Masorah, 
although this later recension is in itself better than any of the four. It 
is clear that the Masoretic School at Tiberias was engaged in settling 
or unsettling the Hebrew text until the final publication of the Masorah 
itself. 'The most recent researches on this important subject incline 
to the conclusion that the view of Elias Levita (b. 1472, d. at Venico 
1549) "the Massorah was committed to writing in 506 after Christ" is 



NOTES. 207 

correct.' . . . Jolowicz has undertaken to show that the 'Talmudists 
and tne later Rabbis as well as the Chaldee paraphrast Jonathan hen 
Uziel not only knew various readings most strikingly differing from out- 
Canonical text, but also determined by the interpretations of the same 
the most important usages of life ;' and in his postscript (p. 15) he gives 
special proofs that the Talmudists had copies of the Pentateuch contain- 
ing different readings, and that they sometimes used one MS. roll to 
correct many others. If then we take into consideration all the facts of 
the case — the variations of the Hebrew MSS., none of which can boast 
any great antiquity, the discrepancies between the Hebrew text and 
that of the Samaritan and Greek versions, the evidences of different 
readings furnished by the Talmud, Targumim, and other Rabbinical 
authorities, the change of the Hebrew character from the older Phoe- 
nician form to the square letters borrowed from the Syrians after the 
captivity, the late introduction of points and distinctions between 
medial and final letters, 1 the probability that the Jewish editors may 
have accommodated the Hebrew text to the Septuagint, and the evidence 
furnished by the very remarkable fact that some of the Jeioish computa- 
tions of time in the text of the Old Testament involve the date of the 
destruction of Jerusalem, and therefore presume a tampering with the 
text subsequent 2 to this date, — all this and a great deal more that might 
be alleged shows that we cannot place implicit reliance on the Masoretic 
text, and that if conjectural emendation is allowable in the case of the 
classical authors it is a still more legitimate instrument in the case of 
these compiled, revised, and perpetuallij reedited remains of the ancient 
Jeioish literature.'" — Donaldson, Chr. Orth., 237-241. 

The priests and scribes, who were the literary men of the nation, 
reduced to a complete and elaborate system the ritual observances 
which had gradually come into vogue. It would be a waste of words 
to show that the priestly caste, who took it upon themselves to say what 
books should be regarded as sacred and what excluded from the Canon, 
did not during the period from 400 b.c to 150 B.C. abstain from remodel- 
ling, perhaps rewriting, some of the older books. — Donaldson, 202, 191. 

Deuteronomy is the Old Copy of the "Book of the Law." — Donald- 
son, 200. This is the name of the Book that was found in Josiah's 
time ; its date is probably not prior to 667-6-40 before Christ. — Ibid., 
201. It was probably much later. The order of succession may have 
been somewhat as follows : first the Laws of Demeter or Moso, next a 
compilation of the Mysteries of Musa/i, then the Book of the Isar, then 
Deuteronomy, then, perhaps, the Pentateuch, and, finally, the whole 
Old Testament. 

1 At the time of Jonathan's translation, five Hebrew final letters were not 
in use. — Donaldson, 239, note. Tsade, Shin and He were not originally in the 
alphabet. — Dr. Heinrich Wutthe, Zeitschr., D. M. G., xi. 95. 

2 Seyffarth's Chronology, 122, 1-44, 168. 



i 



208 sod. 

In the time of Plato the Mysteries were too much in vogue to have 
been openly attacked. At what time would it have been most safe to 
attack the Bol- Adonis Mysteries of the Hebrews? Clearly at a time 
when their influence began to wane ! When would the Jews have been 
most inclined to the work for political reasons ? Just at the time when 
from a Persian colony established in a strong fortress they had grown, 
and conceived hopes of extending tlie sway of Jerusalem over all Pales- 
tine ! "It was now, probably, that the Jews discarded the Oanonite from 
the genealogy of Shem and enrolled among their kindred the victorious 
and sympathizing Persian. — Gen., x. 22. They recoiled from acts once 
common to themselves, and found in their improved practice a new war- 
rant for their old invasion of Canon." 1 — MacTcay, Rise and Progress of 
Christianity, 39 ; Joshua, xvii. 16, 18. It is well known that no Asiatic 
nation has Historical writings properly speaking. No history is to be 
found among the Hindus. So, in Judea, the Hebrew writings have pre- 
served to us only perverted annals rewritten in ecclesiastical and politi- 
cal interests. — Josh., xiii. 5, 6 ; Donaldson, 240. 

Careful investigation has proved that the formation of the Canon of 
the Old Testament originated in a wish to collect all the remains of 
Hebrew literature extant after the captivity ; that the process of collec- 
tion commenced about 450 before Christ and lasted for nearly three cen- 
turies. — Donaldson, 1 GO. There is abundant evidence to show that the 
provisions of the Levitical law did not emanate from Moses, but were 
subsequently invented by the Priestly caste. — Ibid., 162. 

Pp. 111. 135-7, 172. 
The priest wrote for the holy fraternity, and charged his own work 
upon the God whom he served. The Cultus must have a holy Codex 
in which all belonging to it stands, and thus Menu Hermes, Dionysos, 
Orpheus, were the teachers of their own Mysteries ; the God dictated 
to Zoroaster, Moses, etc., the Law. — Norlc, 389. 

Pp. 170; in. 

Mu.sio==Servator, Salvator, Saviour. — Kabbala Denudata, I. 517, the 
Lexicon to Sohar. 

Pp. 169, 170 ff. 

Sippara (Sapor, Spiro 2 ) is the Sun's city. ZippomA (S'vprah) means 

" the Shining," from sapar 3 to shine. — JSForTc, Rabbin. Diet., 389. MAsah, 

MusaA (Musaeus, Hermes) marries Her (Asarah, Luna-Binah-Yenus, 

Asherah). Yossius (de theol. Gent., I. c. 30) found in the name " Mouses" 

1 Unto thy seed will I give this land, Canon. — Gen., xii. 7. The Jews are 
directed not to intermarry with Canon. — Gen., xxviii. 2. But Iehudah by 
mistake cohabits with the daughter of a Canonite. — Gen., xxxviii. 2. 

2 Zephyr. 3 Sephira ; the Sephiro^/i. 



NOTES. 209 

a connection with Bacchus who, born in Egypt and exposed in the Nile 
(Osiris), bore the name u Muses" among the Orphics. Bacchus (like 
Moses) was preserved from the water. He was shut up in a box and 
thrown into the sea. Ino (Luna) preserved and brought him up. — Norh, 
390; Sod, L, 31, 32; Spirit-Hist., 396 ff; Exodus, ii. 3. 

Iehudah's territory originally extended from the Idumean mountains 
to the north point of the Dead Sea. From there the boundary line ran 
above Jerusalem to the Mediterranean. — Josh., xxv. 1 ; J¥orh, 274. It 
was mostly mountainous. Hence the usual victories of the mountaineers 
(Arimi) over the lowlanders (Canani) or Phoenicians ; for the terms Cana- 
nite and Phoenician are used one for the other in Hebrew Scripture. — 
Jervis, 167. Herodotus says that the Syrians of Palestine (the Jews), 
whom he also calls Phoenicians, anciently dwelt, as they themselves 
said, upon the Eed Sea. According to the same author they went out 
from the Eed Sea (from Egypt, according to the Bible, Manetho, Chaere- 
mon, Polemo, Artapanus, Lysimachus, Diodorus) and settled in that part 
of Syria which lies upon the Mediterranean Sea and is called Palestine. — 
Sod, I. 192 ; Herodotus, vii. 89. Who they were is well settled : Hero- 
dotus, Manetho and the learned Movers have fixed them as Phoenicians. 1 
Added to this we have the testimony of the Hebrew Scriptures, which 
describe the relations of Tyre and Jerusalem as those of kindred peoples. 
Solomon writes to the king of Tyre as to one upon whom he had pecu- 
liar claims, and Hiram responds in a spirit suited to the international 
affinity. After entering Jerusalem the new Phoenicians and the old Oan- 
anite Phoenicians 3 must have soon coalesced. 3 It matters little whether 
the Book of Joshua gives us the most ancient account of this, or only the 
Rabbinical Version. There they remained ! They remained among the 
Phoenicians, otherwise called Oananites. There Herodotus, the Bible, 
Manetho and all antiquity locate them. 

Their religion was the adoration of the Sun, Moon, Stars and other 
Spirits — Bal and all the Host of Heaven — later their philosophy was the 
worship of the Male and Female Principles, taught by the Magi in all 
the Schools of the Semitic philosophers from Babylon to Egypt, from 
Greece to the extreme coasts of Arabia. Their philosophy shaped their 
creed. It could not be otherwise — since men can hardly be rationally 
convinced of a thing without believing it ; therefore they associated the 
Great Male Being, the Source of Light, Water, Heat, Animation, Fire, 
with a Goddess. The Sidonian Bol or Baal- Adonis was associated with 
the " Queen of Heaven " to whom offerings were made by the He- 
brews. 4 Their name, according to the usage of those times, was that 
of the Shining God Abar (Heber), the " Shining Bar" of the Assyrian 
bas reliefs. If they also called Him Baga (God), Bacchus, Eacus, Iachos, 
Iachoh, Iahoh, Acush, or Zeus Acasios (Hyksos), who can blame them ? 



Spirit-Hist., 265. 3 Movers, 2, 3. s Joshua, ix. * Jeremiah, vii. IS. 

14 



210 sod. 

If they had many names for Him, calling upon Abad, Abodios, Apat, 
Aphthas (Phthah, Phut), Pnt, Iapet, Iapetos, Iupeter, why east an 
orthodox stone at them ? If, among other names, they called Him Al, 
El (Helios), Asan, San, Zion, Saad, Sadi (Shaddai), Eloi, Alahi, Alahim 
(Alah), Adoni and lahoh, they had a perfect right to do so if they 
pleased. And the later Kabbins were perhaps equally justified in putting 
enough vowel points under the text to lengthen the " Four Letters " 
IHOH (Tetragrammaton) into IaHOUaH ; otherwise, according to rule, 
it was read lahoh; the Greeks, later, reading it Iao and Ieuo. To 
return, however, to their Bacchic starting point, the Hebrews were fond 
of "little bulls," the emblem of Osiris-Bacchus-Adonis; and this we 
have shown to be a Phoenician custom. 1 This inspiring religion, accord- 
ing to which Bacchus- Adonis was the Life, Light and Life-giving "Watee, 
proclaimed the Male Principle under the name of the SPIEIT or Holy 
PNEUMA (Ghost). The Scripture condemns the having " eaten 2 upon 
the mountains." — EzeMel, xviii. 15; Jer., iii. 6, 13, 23; iv. 11. The 
priests of the High Places did not use to ascend to the altar of lahoh 
in Jerusalem, but ate MAzoth among their brethren! — 2 Kings, xxiii. 9. 
They had "gone up Bith and Dibon, 3 the 'High Places,' to motjen: 
on all their heads baldness, and every beard cut off (at the corners)." — 
Isaiah, xv. 2. 

And the Prophets prophesied by Bol (by Apollo's Inbreathing, and 
the Bacchic Pnettma). — Irmiah (Jeremiah), ii. 8. They had no need to 
change their gods. 

Hath a nation changed gods t And yet they are no gods ! — Jeremiah, 
ii, 10, 11. 

They still continued the Bacchic Solar worship with its festivals and 
the temple harlots or Holy Women of the Sun (kedeshas). For in- 
stance, the Mount of Corruption (for the kedeshas) which Salamah had 
built for Astarte (Yenus). — 2 Kings, xxiii. 13. 

Lift up thine eyes to the "High Places " and see where thou hast not 
been lain with ! Thou hast played the harlot with many lovers ! In 
the roads thou hast sat 4 for them, like Arabs (lurking) in the desert ; 



J Sod, I. 33, 108. 2 Sod, I. 44, 46. 

3 Dibon, Bamoth-Bol (the High Plaees of Bal), Bith-Bol-Moun, Beth-Abara 
(Beth-BARa) and Beth-BAUR or Peor were east of Jordan in the land of 
Araban (Rauban) or Araby.— Joshua, xiii. IT. In this neighborhood we also 
find the Arabs, the cities Reba, Rabah (ArabaA) and the memory of their 
Arab (or Araba euhemerized into a Great Man or Patriarch). He was the 
Father of Anak (Inaehus or Annakos).— Joshua, xiii. j xiv. 15 ; xv. 13. Cities 
bore deity-names.— Spirit-Hist., H. The Beni ManasoA occupied the Basan- 
tis just as the Arabs now occupy it, the descendants of the worshippers of the 
Arab god Manah. Beth-ArabaA is mentioned, Josh., xv. 6. 

4 Sod, I. 101. This custom also existed in Baalbek, Babylon, Cyprus and 
Byblus.— Eusebius, Theoph. % 2, 14 ; HerodoL, I.' 199 ; Movers, 205. 



NOTES. 211 

and thou hast polluted the land with thy whoredoms.— Jeremiah, iii. 
1, 2, 6. A horrible thing in the House of IsAsel, the Whoredom 
of Apharim. — Rosea, vi. 10. This is a plain reference to the tem- 
ple slaves of Babylon, Syria and Phoenicia (including Israel and 
Judea.) 

The Beni Rauban, and the Beni G-d, and half the tribe of MANAsah 
built an altar by Jordan, a great altar to behold ! You have trans- 
gressed against Alahi Isaeal, you have built an altar to rebel to-day 
against Iahoh! For this is OD ! ! — Joshua, xxii. 10, 16, 27. And the 
Sons of RAUBan (Araban) and the Sons of G-d (Achad) called the 
altar Od! — I old., xxii. 34. This OD is an Arab god: "I swore by 
the blood-besprinkled AUD, and by the Pillaes 1 of- Saie" (Asar, 
Sar, 2 Osir-is). — Kamus; Movers, 263. The DuMAtina of Arabia sacrificed 
a boy annually. — Eusebius, Theophania, 2, 62. They shed their own 
blood upon the altars every year. — Ibid., 2, 64 ; Porphyry. It would 
seem that these bloody sacrifices anciently belonged to the Bacchic, 3 
Phoenician (Adonis), Arabian, Samothracian and Egyptian Mtsteeies. — 
Eusebius, Theoph., 2, 5-64. The Ctjeetes 4 sacrificed boys, and a man 
was sacrificed to Bacchus Omadios. — Ibid., 2, 58, 60. The word Ama- 
dios was probably assimilated to Omestes ; since we have the proper 
names Amada (a priest), Madi (Gen., x. 2), Madon (Josh., xi. 1), and 
Amadia (Media). — Spirit-Hist., 93, 201 line 5, 314. Also Amad.— 
Joshua, xix. 26. Joshua is full of ancient deity-names and temple- 
cities. — Ibid., xxiii. 7. 

As ancient divisions of that earlier Phoenicia in which we include the 
whole country of the Hebrew races we may mention Byblus or Gebal, 
Sidon, 9 Tyre, and the separate districts or cities with their adjacent ter- 
ritory, mentioned in Joshua, x-xvii. chapters. The other divisions, 
Asachar, Saman, "Rohan, Achad or Gad (Gadar, Kadar), Manas, Abar/m 
or Epurim 6 (Ephraim), Beni Aman or Beni-Ammon or Beni Hainman, 
Ahod or Iahud (Iehudah), Sabol<m (Zebul, Zebulon), Adan or Dan, Anab- 
atal or Naptali (IsTebo, or Nabo Talus), and Asar (Asher) recall names of 
deities worshipped in the districts of Palestine and Arabia as Zagreus, 

1 Then the Melek stood by a Pillar and made a covenant (oath) before 
Iahoh! — 2 Kings, xxiii. 3; Spirit-Hist., 300. Kings, in Egypt, were either 
of the warrior or priest caste. If a warrior, he was at once initiated into the 
priestly mysteries. The Egyptian Mysteries are mentioned in Eusebius, 
Theoph., 5, 16 ; Spirit-Hist., 380 ; Sod, I. xiii. 43 ; II. 98. 

2 Movers, 4*79 ; Josh., xii. 5-7, 8. 

3 So Gerhard, Anthesterien, 157, 158, 197. 

4 Spirit-Hist., 203. 

5 Canon begat Sidon his first-born. — Gen., x. 15. 

6 Compare the names of like root, Heber, Hebron, Mount Ephrcm, Hebraioi 
or Heberi (Hebrews). Afarim or Aparim is perhaps a better reading than 
Epurim (Sons of Epure). 



212 sod. 

Baal-Saman, Arab, Arba, Achad, Manas, Manah, Abar, Bar, Epure 
(Apollo), Amanus or Ammon, Ahod (?) God of Light (Hod= Gloria), 
Ieud (lehud) the dying Sun-god of Autumn, Seb or Sabi, Sabellians, As- 
Bel or Asabel, Adan or Adonis, Adon-Ea, Nebo, Nebat and Talus, Asar 
the Sun and Fire-god Mars. "Whether in common use or not, the appli- 
cation of them in a Euhemerist way as names of mortals is probably 
Raboinical} 

Established in the territories of the Southern Phoenicians, the Old 
Testament is profuse in its descriptions of their Bacchic worship as it 
continued to exist all the way up to the boundaries of the Sidonians, 
both among the native Phoenicians, and among the Hyksos settlers 
returned, from the Bed Sea / Powerful, a fortress nearly impregnable, 
Jerusalem remained under her kings until the Exile. Eeturned from 
Babylon, as a Persian Colony, authorized by a royal edict, the priest- 
hood replaced the ancient kings. A priest of the " Sun and Fire god," 
Azara (Ezra), replaces or restores the ancient Sacred Books, and is the 
Satrap. Here began the temptation for priestly persons to grasp the 
power and to reform the Scriptures with this aim perpetually before 
them — to found a government of priests, in which a priest should be 
Ethnarch ! Their hand may be traced in every provision, every statute, 
and almost every narrative contained in their Scriptures ; everything, 
even the accounts of the prophets, is turned in favor of the priests and 
prophets, the highest order of sacerdos. But the chief object was to 
extend the power of Jerusalem beyond the city and the province of 
Judea. The aim was to exercise authority over the other cities and 
tribes of Palestine ! The whole Old Testament agrees with this view. 
Their jealousy of the Baal or Bacchus- worship as celebrated on the hills 
of Palestine, and under every green tree, is abundantly evidenced in their 
Sacred Scriptures. Their Prophetical Books are loud in denunciation of 
all shrines except that in Jerusalem, and prophecies of the coming great- 
ness of the Jewish State are thickly strewn upon the record. 2 Their 
Scriptures claim the country over the Jordan — the land of the Sabeans. 
There were many points in which they once agreed with the Sabeans, 
especially in the Bacchic-worship, the adoration of the Sun, Moon and 
Five Planets, the SABAoth of the realms of light. They had been in 

1 The Hebrew Scriptures were anciently written in the Old Phcexician char- 
acter, which was afterward changed to the one now in use. — Donaldson, 239. 

2 We have adopted it as a rule to give the priesthood the credit of every- 
thing in the Scriptures that favors their interests or tends to extend the sphere 
of their dominion. 

At that time they shall call Jerusalem the throne oflahoh, and all the nations 
shall be gathered unto it, to the Name of Iahoh, to Jerusalem ! — Jer., hi. 17 ; 
Zach., viii. 20-23 ; xii. 2, 3 ; xiv. 16, 1*7 ; xiv. IT, 12 ; xiv. 14-21. These 
passages show the effort to make Jerusalem the resort of the neighboring 
peoples at her feasts ! 



NOTES. 213 

Babylon, they knew the worship of the Seven-Rayed God, the Heptaktis 
of the Book of Revelation, and their Sacred Books refer to Sabaism in 
the account of Balom's Seven Altars, to the Sun, Moon and Five Planets. 
This worship was wide-spread through the Orient and in Egypt. We 
see it as early as in Nebuchadnezzar's account of the rebuilding of the 
temple of Borsippa which Rawlinson has translated from a cylinder 
discovered in its receptacle in one of the corners of the edifice. 

Pp. 153, 154. 
The Reigns of the Seven and the Twelve are mentioned in Codex 
Nasar., III. 71. 

P. 169. 
The priests of the Sun were called 'Elloi. — Spirit-Hist., 59. 

P. 184. 
Alahm or Alohim is the plural denoting majesty. — Gen., xlii. 30, 33 ;. 
1 Sam., v. 7 ; 2 Kings, i. 3 ; xix. 37. The word Adonm, applied to 
Ioseph, is proof of this use of the plural as an expression of reverence. 

P. 204. 
Mas. — Gen., x. Pliny's Masei Arabes. " The MAsian (Masion) moun- 
tain." — Chwolsohn, I. 442. 

P. 207 note 1. 
li He " was originally the Greek long e (eta), as it occupies its place 
in the alphabet. Its use as H was later probably. 

P. 210. 
The Codex Nasar says that the Hebrews worshipped Adoni, Iurba 
(Araba, Arba, Orpheus), Roach (the Spirit), and Alha. — Cod. JS r as., III. 
75. "Iurba whom the Abortives call Adoni." — Ibid., III. 73. 

In connection with this and the following work see Gerhard uber die 
Anthesterien, Nork, Biblische Mythologie, Nork's Worterbuch, Grimma, 
1842 ; Ghillany Menschenopfer der Hebraer, Nork Rabbinishe Quellen 
und Parallelen zu neutestamentlichen Schriftstellen, Meuschen Novum 
Testamentum Graecum ex Talmude illustratum, Donaldson's Christian 
Orthodoxy, John Jervis-TVhite Jervis's Genesis, Rev. Julius Bate's Trans- 
lation of the Pentateuch and Historical Books; Berlin Acad., 1816, 
p. 47 ff; Gerhard, Griech. Mythot, §454; Franck, Die Kabbala ; and 
the Hebrew Bible without points. Abo the Mystagogos, Hamburg 18-60, 
and Mackay's Rise and Progress of Christianity. According to rule, 
Robertson's Heb. Diet, by Nahum Joseph, p. xi,, ^ -| 1 y are read a, u (o) 
i, o in this work. The vowel a is inserted between consonants unless the 
Hebrew vowel is written in the square character. This was the rule of 
a contemporaneous language, the Sanskrit. — Spirit-Hist., 387, 3S8. 



214 sod. 

P. 82, 83, 84, 87, 103, 115, 116, 117. 
They relate that the sacred tree is cut on that day on which the sua comes to 
the apex (akron) of the equinoctial apsis (circle, circuit) ; on the next day they 
go around with trumpets, on the third day the sacred ineffable (mystical) sum- 
mer-fruits (theros, harvest) of the god Gall us ( Adoni) is cut : after these are the 
Hilaria Feasts. — Julian, in Matrem Deorum. 

P. 83. 

There was a wooden pigeon among the idols of the Arabs. — Univ. Hist., xviii. 
386. 

P. 101, 159 ff. 

Petra Achabaron, the Rock (fortress) of the Achabari (Children of the Sun).— 
Josephus, Wars, II. xxv. "Achabari" is the root of the words Cabin, Acbar, 
Kebir, Gabari. Achab (Keb, Saturn), or IAcob, is prominent in the north Arabian 
desert (the Agubeni, and Akaba/i). 

P. 119. 

Haman (Hamman, Amon) is here probably a name of Hades, or the Sun.— 
Spirit- Hist., 301, 194; Movers, Ph'&n., I. 294, 295. It would have been exactly in 
their style for the rabbins to explain that Haman was Esther's Haman. — Sod, II. 
132, 149. 

P. 164, 201, 199. 

The AGUBeni (Children of IAcob) and Rhaabeni (the Raubenites) were tribes 
of Arabia Deserta. — Univ. Hist., xviii. 344. 

A comparison of four maps gives the names Akaba, Akabef e Shamieh, Agubera, 
Rabeni, el Ukuba, Akabei e Sheitan, tolerably near latitude 30, one name following 
the other from the northeastern end of the Red Sea across Arabia to the north- 
western end of the Persian Gulf. lAkab's geographical extent was very large, 
entitling him to be the Ancestor. 

P. 165. 
Asaph was an Arab god (Ioseph). — See Univ. Hist., xviii. 361, 387. 

Pp. 165, 191. 

"We find the cities IzraelaA and Israel.-r-l Kings, xviii. 46 ; 2 Kings, viii. 29. 
They were the cities of Sol, Israel. 

P. 169, 170, 202, 213. 

Bochart intimates that the Masa of Musaft (Mouses, Moses) was the Muza of 
Ptolemy. R. Saadias and R. Abraham assert Masa to be Mecca. The ancient 
Musa is considered by some to be Mocha, by others Mosa, ten leagues from Mocha. 
— Univ. Hist., xviii. 353, 355. 

P.*178. 

And the king of lsaral and Iahosaphat king of Iahodaft (Judah) were sitting each 
on his throne, dressed in (the) robes, and sitting in the area of the entrance of the 
Gate of Samaron ; and all the prophets prophesying before them ! — 2 Chron., xviii. 
9-13, 15. See Sod, n. 129 note 2d. 

P. 191. 
Hebrew Sero (zero) ; Latin Sero " to sow." 






NOTES. 215 

Pp. 202, 205. 

Places bore deity-names. — Spirit-Hist., 74 ; Julius Bate's note to Josh., xr. 32. 
The place Nemara.— Wetzstein, 21. The tomb of Nemara \—Ibid., 36. The waters 
of Nimarim. — Isaiah, xv. 6. Adding the termination at, eth, we have Nemabo^ 
(Nimarad), Nimrad / We have the god Bar-Nemre. — Chwolsohn, 1. 450. Nimrond 
is assumed as the Builder (the God) of the city Nimrourf. " Tel (hill) of Athur 
the Lieutenant of Nimroud. "—Layard, 165. The Nimroud Dagh (range of moun 
tains).— Ibid., 74 ; Gen., x. 8, 9. 

Pp. 209, 211. 

Bag, And, Nas or Nos (Anos, Anush, Ianos, Nuh), Heber and Sakia (Heber and 
Isaak) were ancient Arab idols. — Spirit- Hist., 73 ; Univ. Hist., xviii. 385. 

Pp. 70, 110, 111, 135, 170. 

" Alius " (" Amous " in Plutarch and Herodotus) means Absconditus, Abstruse, 
cache, occult.— Chwolsohn's Tammuz, 21, 22, 23, 17; Spirit-Hist., 26 note 3. 

Pp. 147, 162, 170. 

The copyists of the "Nabathean Agriculture '' considered Adam, Isita, Anuha 
and Ibrahim to be Adam, Seth, Noah (Nuh) and Abraham. — Chwolsohn's Tammuz, 
87 note 1, 91 ; Nabathaische Laudwirihschaft, Cod. L. II. p. 27—31. 



216 sod. 



CHRONOLOGY. 



The chronology of Sod I. 118, 119 ff, et passim, is founded mainly on the follow- 
ing data : 

The Hebrew priests began their festal year March 8th, bringing the Passover on 
the Yernal Equinox, and the Feast of Tabernacles on the Autumnal Equinox ! — 
Philo, On the Fifth and Tenth Festivals, and on the Ten Commandments j compare 
SeyffartKs Chronology, 170, to the same point. The Sacred Year beginning in March 
is Solar ; for SANah (Shanah) is rather to be referred to the Solar year. — Saal- 
schutz, Mos. Recht, I. 398. Moses makes no mention of an intercalary month, and 
we find the duration of the Deluge reckoned by months of thirty days ! — Gen., vii. 11, 
viii. 4, v. 3 ; Saalschutz, I. 397. 

The Egyptians began their month Pharmuthi about the eighth or ninth of March. 
An epigram says : The rising of the Pleiades aptly marks the time of Athur (Athur 
apto tempore signat). — Hospinianus, I. 81. But the Pleiades rise October 10th ! — 
Anthon, Diet. Ant., 200, from Pauly's Real-Encyclop'ddie ; Hospinianus, I. 81. 
Athur is then from October 10th to November 9th. 

On the 17th of Athur (Oct. 26th) Osiris is put into the Ark. — Plutarch, de hide, 
xiii. They say that Osiris dies when the Nile recedes and the soil is laid bare.— 
Ibid., xxxix. The Nile recedes in Athur — Plutarch, de hide, xxxix. The quota- 
tion from Plutarch (de Iside lii), " On the eighth day of the moon's wane in Phaophi 
after the Autumnal Equinox,' } shows that Phaophi is September 10th— October 
10th. In the month Phaophi the Nile ceases to increase ! — Hospinianus, I. 80. It 
reaches its maximum from the 20th to the 30th of September. It then remains 
stationary for fourteen days (up to October 15th) .— Kenrick, I. 70. Thus the Nile 
" ceases to increase " before October 10th, before the close of Phaophi ! Plutarch 
says that Sol passes through Scorpio in the month Athur. — Be Iside, xiii. The Sun 
entered Scorpio October 19th.— Anthon, Diet. Ant., p. 200. Thoth contains "a 
good part of August " (Aug. 11th— Sept. 10th).— Hospinianus, I. 80. 



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